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'^<I would not live alway — live alway belovf !
no, I'll not linger, when bidden to go.
,The days of our pilgrimage granted us here,
Are enough for life's woes, full enough for its cheer.
Would I shrink iVom the patli which the prophets of
God,
xVpostles and martyi-s, so joyfully trod 7 *
While brethren and friends are all hastening hoi^e,
Like a spirit unblest o'er tiie earth would I roam ]
1 would not live alway — I ask not to stay,
Where storm after storm rises dark o'er the way ;
"^here seeking for rest, I but hover around,
^^e the patriarch's bird, and no resting is found :
j^^.^e hope, when she paints her gay bow in the air,
And i^^*^ brilliance to fiwie in the night of despair,
g^y^T^j. fleeting angel ne'er sheds a glad ray,
"Itvam of the piumage that bears him away.
I would no . , ^, - , ^
Temptation ^'^ alway— thus fettered by sm;
In a moment i^^^^^^' '^"^ corruption wlthl^ :
Scarce the vict^^.^P^SV^^' ^^'^ ^'^7^^' tl^-e chain, ^
E'en the rapture ^ ^^3^^ ^^ l^ ^T^:\ ^'f'^'"'
And the cup of thaP'^^'' '^ mmglcd with fears,
T]ie festival trump ca?T''? Ym^ Penitent tears :
But my spirit her own ^' y^^ songs,
'f^ere prolongs.
I would not live alway— , xi x i
Immortality's lantp burils tS' ^^^l^<i^'^ tno tomb ;
There,^too, is the pilloV ^^ ^nght mid the gloo
head • '^'^ Christ bowed
! soft be my slumbers on that 1 , , ,
And then the glad mom soon to fo7 i^' . • -, x
When the sunrise of glory shall bu-sf ''''^' ^?Vf '
And the full matin song, as the sleenerl ^^^^.^^^^"S^"''
To shout in the morning, shall peal throlli^''^i^e g^jeg;
vWho, who would live 'alway? away from hi.po^^
^\^-^ from yon heaven, that blissful abode, '
^ '^ ^c. the rivers of pleasure flow o'er the .i^jo-ht
of glory eternally reigns :
" all ages in harmony meet,
hrethren transported to greet,
e unceashigly roll,
the feast of the soul.
>v I hear ?
c ^.et on mine ear ;
rtals of gold ;
i\uty beliold !
wings of a dove !
his
SOUL'S CONFLICT WITH ITSELF
AND VICTORY OVER ITSELF BY FAITH
A TREATISE OF THE INWARD DISQUIETMENTS OF DISTRESSED
SPIRITS WITH COMFORTABLE REMEDIES
TO ESTABLISH THEM
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/^5'
TO THE RIGHT WORSHIPFUL
SIR JOHN BANKS, KT. ATTORNEY GENERAL,
SIR EDWARD MOSELY, KT. ATTORNEY OF THE DUCHY,
SIR WILLIAM DENNY, KT. KING's COUNSEL,
SIR DUDLEY DIGGES, KT. MASTER IN CHANCERY,
AND THE REST OF THE WORSHIPFUL
READERS AND BENCHERS, WITH THE ANCIENTS, BARRISTERS,
STUDENTS, AND ALL OTHERS BELONGING TO THE
HONOURABLE SOCIETY OF GRAY's INN
R. SIBBES
, DEDICATETH THESE SERMONS
PREACHED AMONGST THEM, IN TESTIMONY OF
HIS DUE OBSERVANCE, AND DESIRE
OF THEIR SPIRITUAL AND
ETERNAL GOOD.
TO THE CHRISTIAN READER.
THERE be two sorts of people always in the visible Church ;
one that Satan keeps under with false peace, whose life is
nothing but a diversion to present contentments, and a running
away from God and their own hearts, which they know can
speak no good unto them, these speak peace to themselves, but
God speaks none. Such have nothing to do with this scripture ;
the way for these men to enjoy comfort, is to be soundly troubled.
True peace arises from knowing the worst first, and then our
freedom from it. It is a miserable peace that ariseth from igno-
rance of evil. The angel troubled the waters, John v, and then
cured those that stepped in. It is Christ's manner to trouble our
souls first, and then to come with healing in his wings.
But there is another sort of people, who being drawn out of
Satan's kingdom and within the covenant of grace, whom Satan
labours to unsettle and disquiet : being the god of the world, he
is vexed to see men in the world, walk above the world. Since
he cannot hinder their estate, he will trouble their peace, and
damp their spirits, and cut asunder the sinews of all their en-
deavours. These should take themselves to task as David doth
here, and labour to maintain their portion, and the glory of a
Christian profession. For whatsoever is in God, or comes from
God, is for their comfort. Himself is the God of comfort; his
Spirit most known by that office. Our blessed Saviour was so
careful that his disciples should not be too much dejected, that
he forgot his own bitter passion to comfort them, whom yet he
knew would all forsake him : let not your hearts be tro%ibled, saith
he. And his own soul was troubled to death, that we should
not be troubled : whatsoever is written is written for this end ;
every article of faith hath a special influence in comforting a be-
lieving soul. They are not only food, but cordials ; yea, he put
himself to his oath, that we mijht not only have consolation
but strong consolation. The sacraments seal unto us all the com-
forts we have by the death of Christ ; the exercise of religion, as
Prayer, Hearing, Reading, &c. is that our joy may be full: the com-
munion of saints is chiefly ordained to comfort the feeble minded
and to strengthen the weak, God's government of his Church
tends to this. Why doth he sweeten our pilgrimage, and let us
see so many comfortable days in the world, but that we should
serve him with cheerful and good hearts '? As for crosses, he doth
but cast us down, to raise us up, and empty us that he may fill
us, and melt us that we may be vessels of glory, loving us as well
Vlll TO THE CHRISTIAN READER.
in the furnace, as when we are out, and standing by us all the
while. We are troubledy but not distressed; perplexed, but not
in despair; persecuted but not forsaken, 2 Cor. iv. 8. If we con-
sider from what fatherly love afflictions come, how they are not
only moderated, but sweetened and sanctified in the issue to us,
how can it but minister matter of comfort in the greatest seeming
discomforts'? How then can we let the reins of our affections
loose to sorrow without being injurious to God and his provi-
» dence 1 as if we would teach him how to govern his Church.
What unthankfulness is it to forget our consolation, and to
look only upon matter of grievance? to think so much upon two
or three crosses, as to forget a hundred blessings? To suck poi-
son out of that, from which we should suck honey ? What folly
is it to straiten, and darken our own spirits? and indispose our-
selves from doing or taking good ? A limb out of joint can do
nothing without deformity and pain ; dejection takes off the wheels
of the soul.
Of all other, Satan hath most advantage of discontented per-
sons, as most agreeable to his disposition, being the most discon-
tented creature under heaven ; he hammers all his dark plots in
their brains. The discontentment of the Israelites in the wilder^
ness provoked God to swear that they should never enter into his
rest, Psalm xcv. ult. There is another spirit in my servant Caleb,
saith God; the spirit of God's people is an encouraging spirit.
Wisdom teaches them, if they feel any grievances, to conceal them
from others that are weaker, lest they be disheartened. God
threatens it as a curse to give a trembling heart, and sorrow of
mind, Deut. xxviii. 65 ; whereas on the contrary, joy is as oil to
the soul, it makes duties come off cheerfully and sweetly from
ourselves, graciously to others, and acceptably to God, A prince
cannot endure it in his subjects, nor a father in his children, to
be lowering at their presence. Such usually have stolen waters to
delight themselves in.
How many are there that upon the disgrace that follows reli-
gion, are frighted from it? But what are discouragements, to
the encouragements religion brings with it? which are such as
the very angels themselves admire at. Religion indeed brings
crosses with it, but then it brings comforts above those crosses.
What a dishonour is it to religion to conceive that God will not
maintain and honour his followers ? as if his service were not the
best service ; what a shame is it for an heir of heaven to be cast
down for every petty loss and cross? to be afraid of a man whose
breath is in] his nostrils, in not standing to a good cause, when
we are sure God will stand by us, assisting and comforting us,
whose presence is able to make the greatest torments sweet?
My discourse tends not to take men off from all grief and
mourning; L^ghtfor the righteous is sown in sorrow. Our state
TO THE CHRISTIAN READER. IX
of absence from the Lord, and living here in a vale of tears, our
daily infirmities, and our sympathy with others, requires it ; and
where most grace is, there is most sensibleness, as in Christ. But
we must distinguish between grief, and that sullenness and de-
jection of spirit, which is with a repining and taking off from
duty; when Joshua was overmuch cast down at Israel's turning
their backs before their enemies, God reproves him, Get thee up,
Joshua, why liest thou upon thy face? Joshua vii. 10.
Some would have men after the committing of gross sins to be
presently comfortable, and believe without humbling themselves
at all ; indeed when we are once in Christ, we ought not to
question our stale in him ; and if we do, it comes not from the
spirit ; but yet a guilty conscience will be clamorous and full of
objections, and God will not speak peace unto it till it be humbled.
God will let his best children know what it is to be too bold with
sin, as we see in David and Peter, who felt no peace till they
had renewed their repentance : the way to rejoice with joy un-
speakable and glorious, 2 Pet. x. is to stir up sighs that cannot be
uttered. And it is so far, that the knowledge of our state in grace
should not humble us, that very ingenuity considering God's love
to us, out of the nature of the thing itself works sorrow and shame
in us, to offend his Majesty.
\ One main stop that hinders Christians from rejoicing is, that
^ they give themselves too much liberty to question their grounds
of comibrt and interest in the promises. This is wonderfully com-
fortable say they, but what is it to me ? the promise belongs not
to me. This ariseth from want of giving all diligence to make
their calling sure to themselves. In watchfulness and diligence
we sooner meet with comfort than in idle complaining. Our care
therefore should be to get sound evidence of a good estate, and
then likewise to keep our evidence clear ; wherein we are not to
hearken to our own fears and doubts, or the suggestion of our
enemy, who studies to falsify our evidence : but to the word, and
our own consciences enlightened by the Spirit: and then it is pride
and pettishness to stand out against comfort to themselves. Chris-
tians should study to corroborate their title ; we are never more
in heaven, before we come thither, than when we can read our
evidences: it makes us converse much with God, it sweetens all
conditions, and makes us willing to do and suffer any thing.
It makes us have comfortable and honourable thoughts of our-
selves, as too good for the service of any base lust, and brings
confidence in God both in life and death.
But what if our condition be so dark, that we cannot read our
evidence at all?
Here look up to God's infinite mercy in Christ, as we did at the
first when we found no goodness in ourselves, and that is the way
to recover whatever we think we have lost. By honouring God's
mercy in Christ, we come to have the Spirit of Christ; therefore.
X TO THE CHRISTIAK READER.
when the waters of sanctification are toubled and muddy, letus nin
to the witness of blood. God seems to walk sometimes contrary
to himself; he seems to discourage, when secretly he doth en-
courage, as the woman of Canaan ; but faith can find out these
ways of God, and untie these knots, by looking to the free pro-
mise and merciful nature of God. Let our sottish and rebellious
flesh murmur as much as it will, who art thou? and what is thy
worth ? yet a Christian knows whom he believes. Faith hath learned
to set God against all.
Again, we must go on to add grace to grace, A growing and
fruitful christian is always a comfortable christian; the oil of
grace brings forth the oil of gladness. Christ is first a king of righ-
teousness, and then a king of peace, Heb. vii. 2 ; the righteousness
that he works by his spirit brings a peace of sanctification,
whereby though we are not freed from sin, yet we are enabled
to combat with it, and to get the victory over it. Some degree
of comfort follows every good action, as heat accompanies fire,
and as beams and influences issue from the sun ; which is so true,
that very heathens upon the discharge of a good conscience, have
found comfort and peace answerable ; this is a reward before our
reward.
Another thing that hinders the comfort of Christians is, that
they forget what a gracious and merciful covenant they live
under, wherein the perfection that is required is to be found in
Christ, Perfection in us is sincerity : what is the end of faith
but to bring us to Christ 1 Now imperfect faith, if sincere, knits
to Chiist, in whom our perfection lies.
God's design in the covenant of grace is to exalt the riches of
his mercy, above all sin and unworthiness of man ; and we yield
him more glory of his mercy by believing, than it would be to
his justice to destroy us. If we were perfect in ourselves, we
should not honour him so much, as when we labour to be found
in Christ, having his righteousness upon us.
There is no one portion of scripture oftener used to fetch up
drooping spirits than this, Why art thou cast down my soul? it
is figurative, and full of rhetoric, and all little enough to persuade
th^ perplexed soul quietly to trust in God ; which without this
retiring into ourselves and checking our hearts, will never be
brought to pass. Chrysostom brings in a man loaden with troubles,
coming into the Church, where, when he heard this passage
read, he presently recovered himself, and becomes another man.
As David therefore did acquaint himself with this form of deal-
ing with his soul, so let us, demanding a reason of ourselves Why
we are cast down ; which will at least check and put a stop to the
distress, and make us fit to consider more solid grounds of true
comfort.
Of necessity the soul must be something calmed and staid be-
fore it can be comforted. Whilst the humours of the body rage
TO THE CHRISTIAN READER. Xi
in a great distemper, there is no giving of physic : so when the
soul gives way to passion, it is unfit to entertain any counsel,
therefore it must be stilled by degrees, that it may hear reason ;
and sometimes it is fitter to be moved with ordinary reason, (as
being more familiar unto it) than with higher reasons fetched
from our supernatural condition in Christ, as from the condition
of man's nature subject to changes, from the uncomeliness of yield-
ing to passion for that, which it is not in our power to mend, &c. ;
these and such like reasons have some use to stay the fit for a
while, but they leave the core untouched, which is sin, the trouble
of all troubles. Yet when such considerations are made spiritual
by faith on higher grounds, they have some operation upon the
soul, as the influence of the moon having the stronger influence
of the sun mingled with it becomes more effectual upon these in-
ferior bodies. A candle light being ready at hand, is sometimes
as useful as the sun itself.
But our main care should be to have evangelical grounds of
comfort near to us, reconciliation with God, whereby all things
else are reconciled to us, adoption and communion with Christ,
&c., which is never sweeter than under the cross. Philip Lans-
grave of Hesse, being a long time prisoner under Charles the Fifth,
was demanded what upheld him all that time? who answered,
that he felt the divine comforts of the Martyrs : there be divine
comforts which are fislt under the cross, and not at other times.
Besides personal troubles, there are many much dejected with
the present state of the Church, seeing the blood of so many
saints to be shed, and the enemies oft to prevail ; but God hath
stratagems, as Joshua, at Ai, he seems sometimes to retire that
he may come upon his enemies with the greater advantage ; the
end of all these troubles will no doubt be the ruin of the anti-
christian faction ; and we shall see the Church in her more per-
fect beauty when the enemies shall be in that place which is
fittest for them, the lowest, that is, the footstool of Christ ; the
Church as it is highest in the favour of God, so it shall be the
highest in itself. The mountain of the Lord shall be exalted above
all mountains. In the worst condition, the Church hath two faces,
one towards heaven and Christ, which is always constant and
glorious; another toward the world, which is in appearance con-
temptible and changeable. But God will in the end give her
beauty for ashes, and glory double to her shame, and she shall
in the end prevail : in the mean time, the power of the enemies
is in God's hand: the Church of God conquers when it is con-
quered : even as our head Christ did, who overcame by patience
as well as by power. Christ's victory was upon the cross. The
spirit of a Christian conquers when his person is conquered.
The way is, instead of discouragement, to search all the pro*
mises made to the Church in these latter times, and to turn them
into prayers, and press God earnestly for the performance of them.
Xll TO THE CHRISTIAN READER.
Then we shall soon find God both cursiug his enemies, and blessing
his people out of Zion, by the faithful prayers that ascend Up
from thence.
In all the promises we should have special recourse to God in
them. In all storms there is sea room enough in the infinite good-
ness of God, for faith to be carried with full sail.
And it must be remembered that, in all places where God is
mentioned, we are to understand God in the promised Messiah,
typified out so many ways unto us. And to put the more vigour
into such places in the reading of them, we in this latter age of
the Church must think of God shining upon us in the face of
Christ, and our father in him. If they had so much confidence
in so little light, it is a shame for us, not to be confident in good
things, when so strong a light shines round about us : when we
profess we believe a crown of righteousness is laid up for all those
that love his appearing. Presenting these things to the soul by
faith setteth the soul in such a pitch of resolution, that no dis-
couragements are able to seize upon it. We faint not, saith St.
Paul : wherefore doth he not faint 1 because these light and short
afflictions procure an exceeding weight of glory,
Luther when he saw Melancthon, a godly and learned man, too
much dejected for the state of the Church in those times, falls a
chiding of him as David doth here his own soul, / strongly hate
those miserable cares, saith he, whereby thou writest thou art even
spent. It is not the greatness of the cause, but the greatness of our
incredulity. If the cause be false, let us revoke it. If true, why
do we muke God in his rich promises a liar? Strive against thyself,
the greatest enemy; why do we fear the conquered world, that have
the conqueror himself on our side ?
Now to speak something concerning the publishing of this trea-
tise. I began to preach on the text about twelve years since in
the city, and afterwards finished the same at Grays-Inn. After
which, some having gotten imperfect notes, endeavoured to pub-
lish them without my privity. I'herefore to do myself right, I
thought fit to reduce them to this form. There is a pious and stu-
dious gentleman of Grays-Inn, that hath of late published obser-
vations upon the whole psalm ; and another upon this very verse
very well : and many others, by treatises of faith and such like,
have furthered the spiritual peace of Christians much. It were
to be wished that we would all join to do that which the apostles
gloried in, to be helpers of the joy of God's people, 2 Cor. i. ult.
Some will be ready to deprave the labours of other men ; but,
60 good may be done, let such ill disposed persons be what they
are, and what they will be unless God turn their hearts : and
so 1 commend thee and this poor treatise to God's blessing.
R. SIBBES.
Grays-Inn, July I, 1635.
CONTENTS.
Chapter . Pa<^c'
1. General observations upon the text 3
2. Of discouragements from without 7
3. Of discouragements from within 13
4. Of casting down ourselves, and specially by sorrow.
Evils thereof 25
5. Remedies of casting down: to cite the soul, and press
it to give an account 31
6. Other observations of the same nature 38
7. Difference between good men and others in conflicts
with sin 50
8. Of unfitting dejection: and when it is excessive. And
what is the right temper of the soul herein 55
9. Of the soul's disquiets, God's dealings, and power to
contain ourselves in order 64
10. Means not to be overcharged with sorrow 69
11. Signs of victory over ourselves, and of a subdued spirit 83
12. Of original righteousness, natural corruption, Satan's
joining with it, and our duty thereupon . 90
13. Of imagination : sin of it, and remedies for it 102
14. Of help by others : of true comforters, and their graces.
__ Method. lUsuccess 129
15. Of flying to God in disquiets of souls. Eight observa-
tions out of the text !.... 141
16. Of trust in God: grounds of it: especially his providence 153
17. Of graces to be exercised in respect of divine providence 162
18. Other grounds of trusting in God : namely, the promises.
And twelve directions about the same 172
19. Faith to be prized, and other things undervalued, at least
not to be trusted to as the chief 185
20. Of the method of trusting in God, and the trial of that
trust 193
21. Of quieting the spirit in troubles for sin. And objections
answered 203
22. Of sorrow for sin, and hatred of sin, when right and suf-
ficient. Helps thereto 216
23. Other spiritual causes of the soul's trouble discovered
and removed : and objections answered 225
XIV CONTENTS.
Chapter Page
24. Of outward troubles disquieting the spirit ; and comforts
in them 230
25. Of the defects of gifts, disquieting the soul. As also the
afflictions of the church 237
26. Of divine reasons in a believer, of his minding to praise
__^„ God more than to be delivered 242
27. In our worst condition we have cause to praise God.
Still ample cause in these days 248
28. Divers qualities of the piaise due to God. With helps
therein. And notes of God's hearing our prayers ... 257
29. Of God's manifold salvation for his people ; and why
open, or expressed in the countenance 271
30. Of God, our God, and of particular application 279
31. Means of proving and evidencing to our souls that God
is our God 290
32. Of improving our evidences for comfort in several pas-
sages of our lives 297
33. Of experience and faith, and how to wait on God com-
fortably. Helps thereto 309
34. Of confirming this trust in God. Seek it of God him-
self. Sins hinder not: nor Satan. Conclusion and
Soliloquy 321
IN OPUS POSTHUMUM ADMODUM REVERENDI,
MIHIQUE MULTIS NOMINIBUS COLENDI,
RICHARDI SIBBES, S. T. PROFESSORIS, AULiE
SANCT*. CATH. PR^FECTI DIGNISSIMI.
Yade, liber, pie dux animae, pie mentis Achates,
Te relegens, fructu ne pereunte legat,
Quam foelix prodis ! Prae sacro codice sordent,
Bartole, sive tui; sive, Galene, tui,
Fidus praeco Dei, ccelestis cultor agelli
Assidui pretium grande laboris habet:
Quo mihi nee vita melior, nee promptior ore,
Gratior aut vultu, nee fuit arte prior.
Nil opus ut nardum caro combibat uncta sabaeum,
Altdve marmoreus sydera tangat apex :
Non eget hie urna, non marmore ; nempe volumen
Stat sacrum, vivax marmor, et urna, pio.
Qui Christo vivens incessit tramite cceli,
^thereumque obiit munus, obire nequit :
•Ducit hie angelicis aequalia saecula lustris,
Qui verbo studium contulit omne suum.
Perlegat hunc legum cultrix veneranda senectus,
Et quos plena Deo mens super astra vehit :
Venduntur (quanti ! ) circum palatia fumi !
Hie sacer, altaris carbo minoris erit 1
Heu ! pietas ubi prisca 1 profana 6 tempora ! mundi
Faex ! vesper ! prope nox ! 6 mora ! Christe veni.
Si valuere preces unquam, et custodia Christi,
Nunc opus est precibus, nunc ope, Christe, tu^.
Certat in humanis vitiorum infamia rebus,
Hei mihi ! nulla novis sufficit herba malis?
Probra referre pudet; nee enim decet : exprobret ilia
Qui volet; est nostrum flere, silendo queri.
Flere? Tonabo tuas, pietas neglecta, querelas:
Quid non schisma, tepor, fastus, et astus agunt?
Addo — Sed historicus Tacitus fuit optimus. Immo
Addam — sphaerarum at musica muta placet.
Edv. Benlosio.
Cressince Templariorum,
Prid. Cal. Febr. mdcxxxv.
ON THE WORK OF MY LEARNED FRIEND
DOCTOR SIBBES.
Fool that I was 1 to think my easy pen
Had strength enough to glorify the fame
Of this known author, this rare man of men ;
Or give the least advantage to his name.
Who think, by praise, to make his name more bright,
Show the sun's glory by dull candle light.
Blest saint ! thy hallow'd pages do require
No slight preferment from our slender lays :
We stand amazed at what we most admire ;
Ah, what are saints the better for our praise !
He that commends this volume, does no more
Than warm the fire or gild the massy ore.
Let me stand silent then. O may that spirit.
Which led thine hand, direct mine eye, my breast ;
That I may read, and do ; and so inherit
(What thou enjoy'st and taught'st), eternal rest !
Fool that 1 was ! to think my lines could give
Life to that work, by which they hope to live.
Francis Quarles.
THE SCr^=t'S CONFLICT
WITH ITSELF.
Why art thou cast down, my soull and why art thou
disquieted within me ? Hope thou in God; for I shall yet
praise him, who is the health of my countenance, and my
God, Psalm xlii.
THE Psalms are, as it were, the anatomy of a holy
man, which lay the inside of a truly devout man
outward to the view of others. If the Scriptures be
compared to a body, the Psalms may well be the
heart, they are so full of sweet affections, and passions.
For in other portions of Scripture God speaks to
us ; but in the Psalms holy men speak to God and
their own hearts : as
In this Psalm we have the passionate passages of
a broken and troubled spirit.
At this time David was a banished man, banished
from his own house, from his friends, and, which trou-
bled him most, from the house of God, upon occasion
of SauFs persecution, who hunted him as a partridge
upon the mountains. See how this works upon him.
1. He lays open his desire springing from his love.
Love being the prime and leading aifection of the soul,
from whence grief springs, from being crossed in that
we love. For the setting out of which his affection to
the full, he borroweth an expression from the hart ; no
B
2 THE SOUL S CONFLICT.
hartjbeing chased by the hunters, parz^e^ A more after
the waters, than my heart doth after thee, O God,
ver. 1 : though he found God present with him in exile,
yet there is a sweeter presence of him in his ordinances,
which now he wanted and took to heart : places and
conditions are happy or miserable, as God vouch-
safeth his gracious presence more or less ; and there-
fore, Wheii, when shall it be, that I appear before
God?
2. Then after his strong desire, he lays out his
grief, which he could not contain, but must needs
give a vent to it in tears : and he had such a spring
of grief in him, as fed his tears day and night, ver.
3 ; all the ease he found was to dissolve this cloud
of grief into the shower of tears.
But, why gives he this way to his grief ?
Because together with his exihng from God's house,
he was upbraided by his enemies, with his religion :
where is now thy God? ver. 3. Grievances come
not alone, but, as Job's messengers, follow one ano-
ther. These bitter taunts, together with the remem-
brance of his former happiness in communion with
God in his house, made deep impressions in his soul,
when he remembered how he went with the multi-
tude into the house of God, ver. 4, and led a goodly
train with him, being willing, as a good magistrate
and master of a family, not to go to the house of God
alone, nor to Heaven alone, but to cany as many as
he could with him ; oh ! the remembrance of this
made him pour forth (not his words or his tears only,
but) his very soul. Former favours and happiness
makes the soul more sensible of all impressions to the
contrary ; hereupon, finding his soul over sensible,
he expostulates with himself, Why art thou cast down,
THE SOUL S COXFLICT. $
O my soul? and why art thou disquieted within
me ? &c.
But though the remembrance of the former sweet-
ness of God's presence did somewhat stay him, yet
his grief would not so be stilled, and therefore it gathers
upon him again ; one grief called upon another, as
one deep wave follows another, ver. 7, without inter-
mission, until his soul was almost overwhelmed under
these waters ; yet he recovers himself a little with
looking up to God, who he expected would with speed
and authority send forth his loving kindness with
command to raise him up and comfort him, and give
him matter of songs in the night, ver. 8. For all this,
his unruly grief will not be calmed, but renews as-
saults upon the return of the reproach of his enemies.
Their words were as swords, ver. 10, unto him, and
his heart being made very tender and sensible of grief,
these sharp words enter too deep ; and thereupon he
hath recourse to his former remedy, as being the most
tried, to chide his soul, and charge it to trust in God.
CHAP. 1.
General Observations upon the Text,
HENCE in general we may observe ; that Grief
gathered to a head will not be quieted at the
first. We see here passions intermingled with com-
forts, and comforts with passions, and what bustling
there is before David can get the victory over his own
heart : you have some short spirited Christians, that
if they be not comforted at the first, they think all
labour with their hearts is in vain, and thereupon give
way to their grief. But we see in David, as distemper
ariseth upon distemper, so he gives check upon check,
4 THE SOUL 9 CONFLICT.
and charge upon charge to his soul, until a;t length he
brought it to a quiet temper. In physic, if one purge
will not carry away the vicious humour, then we
add a second ; if that will not do it, we take a third :
so should we deal with our souls, perhaps, one check,
one charge will not do it, then fall upon the soul
again ; send it to God again, and never give over until
our souls be possessed of our souls again.
Again, In general observe in David's spirit, that a
gracious and living soul is rnost sensible of the want
of spiritual means.
The reason is because spiritual hfe hath answerable
taste, and hunger and thirst after spiritual helps.
We see in nature, that those things press hardest
upon it, that touch upon the necessities of nature,
rather than those that touch upon delights, for these
further only our comfortable being; but necessities
uphold our being itself: we see how famine wrought
upon the patriarchs to go into Egypt : where we
may see what to judge of those who willingly excom-
municate themselves from the assemblies of God's
people, where the Father, Son, and Holy Ghost are
present, where the prayers of holy men meet together
in one, and as it were bind God, and pull down God's
blessing. No private devotion hath that report of ac-
ceptance from Heaven.
A third general point is, that a godly soul, by reason
of the life of grace, knows when it is well with it,
and when it is ill, ivhen it is a good day with it, and
when a bad ; when God shines in the use of means
then the soul is as it were in Heaven ; when God
withdraws himself, then it is in darkness for a time.
Where there is but only a principle of nature without
sanctifying grace, there men go plodding on and keep
THE SOUL S CONFLICT.
their rounds, and are at the end where they were at
the beginning; not troubled with changes, because
there is nothing within to be troubled ; and therefore
dead means, quick means, or no means, all is one
with them, an argument of a dead soul. And so we
come more particularly and directly to the words,
Why art thou cast down^ O my soul ? and luhy art
thou disquieted within me ? &c.
The words imply, 1. David's state wherein he was ;
and, 2. express his carriage in that state.
His state was such that in regard of outward con-
dition, he was in variety of troubles ; and that in re-
gard of inward disposition of spirit, he was first cast
downy and then disquieted.
Now for his carriage of himself in this condition,
and disposition, he dealeth roundly with himself:
David reasoneth the case with David, and first checketh
himself for being too much cast down, and then for
being too much disquieted.
And then layeth a charge upon himself to trust in
God ; wherein we have the duty he chargeth upon
himself, which is to trust in God, and the grounds
of the duty ;
First, from confidence of better times to come,
which would yield him matter oi praising God.
And then by a representation of God unto him,
as a saving God in all troubles, nay, as salvation it-
self, an open glorious Saviour in the view of all. The
salvation of my countenance, and all this enforced
from David's interest in God, He is my God.
Whence observe, first, from the state he was now
in, that since guilt and corruption hath been derived
by the fall, into the nature of man, it hath been sub-
jected to misery and sorrow, and in that all con-
6 THE SOUL S CONFLICT.
ditions from the king that sitteth on the throne to
him that grindeth at the mill. None ever hath been
so ^ood or so great, as could raise themselves so high
as to be above the reach of troubles.
And that choice part of mankind, the first fruits
and excellency of the rest, (which we call the Church)
more than others, which appears by consideration
both of the head, the hody^ and members of the
Church. For the head Christ, he took our flesh as
it was subject to misery after the fall, and was, in re-
gard of that which he endured^ both in life and death,
a man of sorrows.
For the body the Church, it may say from the first
to the last as it is Psal. cxxix. From my youth up
they have afflicted me. The Church began in blood,
hath grown up by blood, and shall end in blood, as it
was redeemed by blood.
For the members, they are all predestinate to a con-
formity to Christ their Head, as in grace and glory,
so in abasement, Rom. viii. 29. Neither is it a won-
der for those that are born soldiers to meet with con-
flicts, for travellers to meet with hard usage, for sea-
men to meet with storms, for strangers in a strange
country (especially amongst their enemies) to meet
with strangle entertainment.
A Christian is a man of another world, and here
from home, which he would forget (if he were not
exercised here) and would take his passage for his
country. But though all Christians agree and meet
in this, that through many afflictions we must enter
into heaven y Acts xiv. 22 ; yet according to the di-
versity of place, parts, and grace, there is a diflerent
cup measured to every one.
And therefore it is but a plea of the flesh, to except
THE SOUL S CONFLICT* T
against tlie cross, Never was poor creature distressed
as I am : this is but self-love, for was it not the case
both of head, body, and members, as we see here in
David a principal member? When he was brought
to this case, thus to reason the matter with himself,
Why art thou cast down, my soul? and why art
thou disquieted within me?
From the frame of David's spirit under these trou-
bles, we may observe, that as the case is thus with
all God's people, to be exercised with troubles. They
are sensible of them oftentimes, even to casting down
and discouraging. And the reason is, they are flesh
and blood, subject to the same passions, and made of
the same mould, subject to the same impressions from
without as other men ; and their nature is upheld with
the same supports and refreshings as others, the with-
drawing and want of which affecteth them. And be-
sides those troubles they suffer in common with other
men, by reason of their new advancement, and their
new disposition they have in and from Christ their
head, they are more sensible in a peculiar manner of
those troubles that any way touch upon that blessed
condition, from a new Hfe they have in and from Christ,
which will better appear if we come more particularly
to a discovery of the more special causes of this distem-
per : some of which are, 1. Without us, 2. Some
within us,
CHAP. II.
Of Discouragements from ivithout,
1. /^^ OD himself: who sometimes withdraws the
VJT beams of his countenance from his children,
whereupon the soul even of the strongest Christian is
disquieted ; when together with the cross, God himself
8 THE SOUL S CON¥LICT.
seems to be an enemy unto them. The child of God,
when he seeth that his troubles are mixed with God's
displeasure, and perhaps his conscience tells him that
God hath a just quarrel against him, because he hath
not renewed his peace with his God, then this anger
of God puts a sting into all other troubles, and adds
to the disquiet. There were some ingredients of this
divine temptation (as we call it) in holy David at this
time : though most properly a divine temptation be,
when God appears unto us as an enemy, without any
special guilt of any particular sin, as in Job's case.
And no marvel if Christians be from hence dis-
quieted, when as the Son of God himself, having always
before enjoyed the sweet communion with his Father,
and now feeling an estrangement, that he might be a
curse for us, complained in all his torments of nothing
else, but My God, my God, why hast thou forsa-
ken me ? Mat. xxvii. 46. It is with the godly in this
case, as with vapours drawn up by the sun, which
(when the extracting force of the sun leaves them) fall
down again to the earth from whence they are drawn.
So when the soul, raised up and upheld by the beams
of his countenance, is left of God, it presently begins
to sink. We see when the body of the sun is partly
hid from us (for totally it cannot in an eclipse by the
body of the moon) that there is a drooping in the
whole frame of nature : so it is in the soul, when
there is any thing that comes between God's gracious
countenance and it.
Besides, if we look down to inferior causes, the
soul is oft cast down by Satan, who is all for cast-
ing down, and for disquieting. For being a cursed
spirit, cast and tumbled down himself from heaven,
where he is never to come again, he is hereupon full
THE SOUL S CONFLICT. 9
of disquiet, carrying a hell about himself, whereupon
all that he labours for is to cast down and disquiet
others, that they may be (as much as he can procure)
in the sam.e cursed condition with himself. He was
not ashamed to set upon Christ himself with this temp-
tation of casting down, and thinks Christ's members
never low enough, till he can bring them as low as
himself.
By his envy and subtilty we were driven out of
Paradise at the first, and now he envies us the Paradise
of a good conscience : for that is our Paradise until
we come to Heaven ; into which no serpent shall ever
creep to tempt us. When Satan seeth a man strongly
and comfortably walk with God, he cannot endure
that a creature of meaner rank by creation than him-
self should enjoy such happiness. Herein, like (some
peevish men which are his instruments) men too con-
tentious, and bred up therein (as the salamander in
the fire) who when they know the cause to be naught,
and their adversaries to have the better title ; yet, out
of malice, they will follow them with suits and vexa-
tions, though they be not able to disable their oppo-
sites' title : if their mahce have not a vent in hurting
some way, they will burst for anger.
It is just so with the devil when he seeth men will
to Heaven, and that they have good title to it, then
he follows them with all dejecting and uncomfortable
tentations that he can : it is his continual trade and
course to seek his rest in our disquiet, he is by beaten
practice and profession, a tempter in this kind.
Again, what Satan cannot do himself by immediate
suggestions, thathe labours to work by his instruments,
who are all for casting down of those who stand in their
light, as those in the Psalm, who cry, Down with him,
^
10 THE SOUL*S CONFLICT.
down with Mm, even to the ground ; a character and
stamp of which men's dispositions we have in the verse
before this text, Mine enemies (saith David) reproach
me. As sweet and as compassionate a man as he
was, to pray and put on sackcloth for them, yet he
had enemies, and such enemies, as did not suffer their
maHce only to boil and concoct in their own breasts,
but out of the abundance of their hearts, they re-
proached him in words. There is nothing the nature
of man is more impatient of, than of reproaches ; for
there is no man so mean, but thinks himself worthy
of some regard, and a reproachful scorn shews an
utter disrespect, which issues from the very superfluity
of mahce.
Neither went they behind his back, but were so
impudent to say it to his face : a malicious heart and
a slandering tongue go together, and though shame
might have suppressed the uttering of such words, yet
their insolent carriage spake as muchi^i David's heart :
Psalm xxxix. 1. We may see by the language of men's
carriage what their heart saith, and what their tongue
would vent if they dared.
And this their mahce was unwearied, for they said
daily unto him, as if it had been fed with a continual
spring : malice is an unsatiable monster, it will mi-
nister words, as rage ministers weapons. But what
was that they said so reproachfully? and said daily ?
Where is now thy God I ver. 3, they upbraid him with
his singularity, they say not now. Where is God ? but,
Where is thy God, that thou dost boast so much on,
as if thou hadst some special interest in Him ? Where
we see that the scope of the devil and wicked men is
to shake the godly 's faith and confidence in their God :
as Satan laboured to divide betwixt Christ and his
THE SOUL S CONFLICT. 11
Father, If thou heest the Son of God, command
that these stones be made bread, Matth. ii. 4, so he
labours to divide betwixt Father and Son and us :
they labour to bring God in jealousy with David, as
if God had neglected him, bearing himself so much
upon God. They had some colour of this, for God
at this time had vailed himself from David, as he does
oft from his best children, for the better discovery of
the mahce of wicked men : and doth not Satan tip
the tongues of the enemies of religion now, to insult
over the church now lying a bleeding?* What be-
comes of their reformation, of their Gospel ? Nay,
rather what's become of your eyes, we may say unto
them ? For God is nearest to his children when he
seems farthest ofF. In the mount of the Lord it shall
be seen, Gen. xxii. 14, God is with them, and in them,
though the wicked be not aware of it ; it is all one, as
if one should say betwixt the space of the new and old
moon, Where is now the moon ? when as it is never
nearer the sun than at that time.
Where is now thy God ?
In heaven, in earth, in me, everywhere but in the
heart of such as ask such questions, and yet there
they shall find him too in his time, filling their con-
sciences with his wrath ; and then, Where is their
God ? where are their great friends, their riches, their
honours, which they set up as a god ? what can they
avail them now ?
But how was David affected with these reproaches ?
their words were as swords, as with a sword in my
bones, &c. ver. 10, they spake daggers to him, they
* This was preached in the beginning of the troubles of the
Church,
12 THE soul's conflict.
cut him to the quick when they touched him in his
God, as if he had neglected his servants, when as the
devil himself regards those who serve his turn ; touch
a true godly man in his religion, and you touch his
life and his best freehold, he lives more in his God
than in himself; so that we may see here, there is a
murder of the tongue, a wounding tongue, as well as
a healing tongue : men think themselves freed from
murder, if they kill none, or if they shed no blood,
-whereas they cut others to the heart with bitter words.
It is good to extend the commandment to awake the
conscience the more, and breed humility, when men
see there is a murdering of the tongue. We see
David therefore upon this reproach to be presently so
moved, as to fall out with himself for it, Why art
thou so cast down and disquieted, my soul ? This
bitter taunt ran so much in his mind, that he expresseth
it twice in this Psalm ; he was sensible that they
struck at God through his sides ; what they spake in
scorn and lightly, he took heavily. And indeed,
when religion suffers, if there be any heavenly fire in
the heart, it will rather break out, than not discover
itself at all. We see by daily experience, that there
is a special force in words uttered from a subtle head,
a false heart and a smooth tongue, to weaken the
hearts of professors, by bringing an evil report upon
the strict profession of religion : as the cunning and
false spies did upon the good land, Judg. i. 24, as if
it were not only in vain, but dangerous to appear for
Christ in evil times. If the example of such as have
faint spirits will discourage in an army, (as we see in
Gideon's history. Judges vii.)then what will speech in-
forced both by example and with some shew of rea-
son do ?
THE SOUL S CONFLICT. 15
To let others pass, we need not go further than
ourselves, for to find causes of discouragement, there
is a seminary of them within us. Our flesh, an enemy
so much the worse, by how much the nearer, will be
ready to upbraid us within us. Where is now thy God?
why shouldst thou stand out in a profession that finds
no better entertainment?
CHAP. III.
Of Discouragements from within,
BUT to come to some particular causes within us.
There is cause oft in the body of those in
whom a melancholy temper prevaileth, darkness
makes men fearful : melancholy persons are in a
perpetual darkness, all things seem black and dark
unto them, their spirits as it were dyed black. Now
to him that is in darkness, all things seem black and
dark, the sweetest comforts are not lightsome enough
unto those that are deep in melancholy. It is, with-
out great watchfulness, Satan's bath ; which he
abuseth as his own weapon to hurt the soul, which
by reason of its sympathy with the body is subject to
be misled : as we see where there is a suffusion of the
eye by reason of distemper of humours, or where things
are presented through a glass to the eye ; things seem
to be of the same colour : so, whatsoever is presented
to a melancholy person, comes in a dark way to the
soul. From whence it is, that their fancy being cor^
rupted, they judge amiss, even of outward things, as
that they are sick of such and such a disease, or subject
to such and such a danger, when it is nothing so ;
how fit are they then to judge of things removed from
sense, as of their spiritual estate in Christ?
14 THE soul's conflict.
To come to causes more near the soul itself, as
when there is want of that which should be in it, as
of knowledge in the understanding y &c. Ignorance
(being darkness) is full of false fears. In the night
time men think every bush a thief; our forefathers in
time of ignorance were frighted with every thing ;
therefore it is the policy of Popish tyrants, taught them
from the prince of darkness, to keep the people in
darkness, that so they might make them fearful, and
then abuse that fearfulness to superstition ; that they
might the better rule in their consciences for their
own ends : and that so having intangled them with
false fears, they might heal them again with false cures.
Again, though the soul be not ignorant, yet if it be
forgetfuland mindless, if, as Heb, xii. the Apostle saith,
YoiL have forgot the consolation that speaks unto
you, &c. We have no more present actual comfort,
than we have remembrance : help a godly man's me-
mory, and help his comfort ; like unto charcoal which
having once been kindled, is the more easy to take
fire. He that hath formerly known things, takes
ready acquaintance of them again, as old friends :
things are not strange to him.
And further, want of setting due price upon com-
forts ; as the Israelites were taxed for setting nothing
by the pleasant land. It is a great fault, when (as
they said to Job) the consolation of the Almighty
seem light, and small unto us. Job xv. 11, unless we
have some outward comfort which we linger after.
Add unto this, a childish kind of peevishness :
when they have not what they would have, like chil-
dren, they throw away all ; which though it be very
offensive to God's Spirit, yet it seizeth often upon
men otherwise gracious. Abraham himself, wanting
THE SOUL S CONFLICT. 15
children, Gen, xvi. undervalued all other blessings.
Jonas, because he was crossed of his gourd, was
weary of his hfe. The like may be said of Elias, fly-
ing from Jezebel. This peevishness is increased by
a too much flattering of their grief, so far as to jus-
tify it ; like Jonas, / do well to be angry even unto
death, Jonah iv. 9, he would stand to it. Some
with Rachel are so peremptory, that they will not be
comforted, Jer. xxxi. 15, as if they were in love with
their grievances. Wilful men are most vexed in their
crosses : it is not for those to be wilful that have not
a great measure of wisdom to guide their wills ; for
God delights to have his will of those that are wed-
ded to their own wills : as in Pharaoh. No men
more subject to discontentments than those who would
have all things after their own way.
Again, one main ground is, false reasoning, and
error in our discourse, as that we have no grace when
we feel none : feeling is not always a fit rule to judge
our states by ; that God hath rejected us, because
we are crossed in outward things, when as this issues
from God's wisdom and love. How many imagine
theiv failings to he fallings, and their fallings to be
fallings away ? Infirmities to be presumptions :
every sin against conscience, to be the sin against the
Holy Ghost ? unto which misapprehensions, weak
and dark spirits are subject. And Satan, as a cun-
ning rhetorician, here inlargeth the fancy, to appre-
hend things bigger than they are. Satan abuseth
confident spirits another contrary way ; to apprehend
great sins as little, and little as none. Some also
think that they have no grace, because they have not
so much as grown Christians : whereas, there be se-
veral ages in Christ. Some again are so desirous
16 THE SOUL S CONFLICT.
and inlarged after what they have not, that they
mind not what they have. Men may be rich, though
they have no milHons, and be not emperors.
Likewise, some are much troubled, because they
proceed by a false method and order in judging of
their estates. They will begin with election, which
is the highest step of the ladder ; whereas they should
begin from a work of grace wrought within their hearts,
from God's calling them by his Spirit, and their answer
to his call, and so raise themselves upwards to know
their election by their answer to God's calHng. Give
all diligence, saith Peter, to make your calling and
election sure, 2 Pet. i : your election by your calling,
God descends down unto us from election to calling :
and so to sanctification : we must ascend to him be-
ginning where he ends. Otherwise it is as great folly
as in removing of a pile of wood, to begin at the lowest
first, and so, besides the needless trouble, to be in dan-
ger to have the rest to fall upon our heads. Which be-
sides ignorance argues pride, appearing in this, that
they would bring God to their conceits, and be at an
end of their work before they begin.
This great secret of God's eternal love to us in Christ,
is hidden in his breast, and doth not appear to us,
until in the use of means God by his Spirit discovereth
the same to us ; the Spirit letteth into the soul so
much Hfe and sense of God's love in particular to us,
as draweth the soul to Christ, from whom it draweth
so much virtue as changeth the frame of it, and quick-
eneth it to duty, which duties are not grounds of our
state in grace, but issues, springing from a good state
before, and thus far they help us, in judging of our
condition, that though they be not to be rested in, yet
as streams they lead us to the spring-head of grace
from whence they arise.
THE SOUL S CONFLICT. 17
And of signs, some be more apt to deceive us, as
being not so certain, as delight and joy in hearing
the word, Matt. xiii. 20, as appeareth in the third
ground : some are more constant and certain, as love
to those that are truly good, and to all such, and be-
cause they are such, <&:c. these as they are wrought
by the Spirit, so the same Spirit giveth evidence to
the soul of the truth of them, and leadeth us to faith
from whence they come, and faith leads us to the
discovery of God's love made known to us in hearing
the word opened. The same Spirit openeth the truth
to us, and our understandings to conceive of it, and
our hearts to close with it by faith, not only as a truth,
but as a truth belonging to us.
Now this faith is manifested, either by itself reflect-
ing upon itself the hght of faith, discovering both it-
self and other things, or by the cause of it, or by the
effect, or by all. Faith is oft more known to us in
the fruit of it, than in itself; as in plants, the fruits
are more apparent than the sap and root. But the
most settled knowledge is from the cause, as when I
know I believe, because in hearing God's gracious
promises opened and offered unto me, the Spirit of
God carrieth my soul to cleave to them as mine own
portion. Yet the most familiar way of knowledge of
our estates is from the effects to gather the cause, the
cause being oftentimes more remote and spiritual, the
effects more obvious and visible. All the vigour and
beauty in nature which we see, comes from a secret
influence from the heavens which we see not: in a
clear morning we may see the beams of the sun shin-
ing upon the top of hills and houses before we can
see the sun itself.
Things in the working of them, do issue from the
c
18 THE soul's conflict.
cause, by whose force they had their being ; but our
knowing of things ariseth from the effect, where the
cause endeth ; we know God must love us before we
can love him, and yet we oft Jirst know that we love
him, 1 John, iv. 19 ; the love of God is the cause why
we love our brother, and yet we know we love our
brother whom we see more clearly, than God whom
we do not see, ver. 20.
It is a spiritual peevishness that keeps men in a
perplexed condition, that they neglect these helps
to judge of their estates by, whereas God takes hberty
to help us sometime to a discovery of our estate by
the effects, sometimes by the cause, &c. And it is a
sin to set hght by any work of the Spirit, and the
comfort we might have by it, and therefore we may
well add this as one cause of disquietness in many,
that they grieve the Spirit, by quarrelling against
themselves, and the work of the Spirit in them.
Another cause of disquiet is, that men by a natural
kind of Popery seek for their comfort too much in sane-
tification, neglecting justification, relying too much
upon their own performances ; Saint Paul was of
another mind, accounting all but dung and dross,
compared to the righteousness of Christ. This is
that garment, wherewith being decked we please our
husband, and wherein we get the blessing. Tliis
giveth satisfaction to the conscience, as satisfying
God himself, being performed by God the Son, and
approved therefore by God the Father : Hereupon
the soul is quieted, and faith holdeth out this as a
shield against the displeasure of God and temptations
of Satan : Why did the apostles in their prefaces
join grace and peace together, but that we should
seek for our peace in the free grace and favour of God
in Christ ?
THE SOUL S CONFLICT. ID
No wonder why Papists maintain doubting, who
hold salvation by works ; because Satan joining to-
gether with our consciences, will always find some
flaw even in our best performances ; hereupon the
doubting and misgiving soul comes to make this ab-
surd demand, as Who shall ascend to Heaven ? Psal.
xxiv. 3, which is all one as to fetch Christ from Hea-
ven, and so bring him down to suffer on the cross
ag-ain. Whereas if we believe in Christ, we are as
sure to come to Heaven as Christ is there : Christ
ascending and descending with all that he hath done
is ours. So that neither heighth nor depth can sepa
rate us from God's love in Christ, Rom. viii. 39.
But we must remember, though the main pillar of
our comfort be in the free forgiveness of our sins ;
yet if there be a neglect in growing in holiness, the
soul will never be soundly quiet, because it will be
prone to question the truth of justification, and it is
as proper for sin to raise doubts and fears in the con-
science, as for rotten flesh and wood to breed worms.
And therefore we may well join this as a cause of
disquietness, the neglect of keeping a clear con-
science. Sin, like Achan, or Jonas in the ship, is
that which causeth storms within and without ; where
there is not a pure conscience, there is not a pacified
conscience, and therefore though some thinking to
save themselves whole in justification, neglect the
cleansing of their natures, and ordering of their lives :
yet in time of temptation, they will find it more trou-
blesome than they think. For a conscience guilty
of many neglects, and of allowing itself in any sin,
to lay claim to God's mercy, is to do as we see
mountebanks sometimes do, who wound their flesh
to try conclusions upon their own bodies, how sove-
20 THE soul's conflict.
reign the salve is ; yet oftentimes they come to feel
the smart of their presumption, by long and desperate
wounds. So God will let us see what it is to make
wounds to try the preciousness of his balm : such
may go mourning to their graves. And though, per-
haps, with much wresthng with God, they may get
assurance of the pardon of their sins, yet their con-
science will be still trembling, like as David's, though
Nathan had pronounced unto him the forgiveness of
his sin. Psalm li., till God at length speaks further
peace, even as the water of the sea, after a storm, is
not presently still, but moves and trembles a good
while after the storm is over. A Christian is a new
creature, and walketh by rule, and so far as he
walketh according to his rule peace is upon him, Gal.
vi. 16. Loose walkers, that regard not their way,
must think to meet with sorrows instead of peace.
Watchfulness is the preserver of peace. It is a deep
spiritual judgment to find peace in an ill way.
Some, again, reap the fruit of their ignorance of
Christian liberty, hyunnecessdiYy scruples and doubts.
It is both unthankfulness to God, and wrong to our-
selves, to be ignorant of the extent of Christian liberty,
it makes melody to Satan, to see Christians troubled
with that they neither should or need. Yet there is
danger in stretching Christian liberty beyond the
bounds. For a man may condemn himself in that he
approves, as in not walking circumspectly in regard
of circumstances, and so breed his own disquiet, and
give scandal to others.
Sometimes also, God suffers men to be disquieted
for want of employment, who in shunning labour,
procure trouble to themselves ; and by not doing that
which is needful, they are troubled with that which
THE SOUL*S CONFLICT. 21
is unnecessary. An unemployed life is a burden to
itself, God is a pure act, always working, always
doing ; and the nearer our soul comes to God, the
more it is an action, and the freer from disquiet.
Men experimentally feel that comfort in doing that
which belongs unto them, which before they longed
for, and went without ; a heart not exercised in some
honest labour, works trouble out of itself.
Again, omission of duties and offices of love often
troubles the peace of good people; for even in the time
of death, when they look for peace and desire it most,
then looking back upon their former failings, and
seeing opportunity of doing good wanting to their
desire, (the parties perhaps being deceased to whom
they owed more respect) are hereupon much disquieted,
and so much the more, because they see now hope
of the like advantages cut off.
A Christian life is full of duties, and the peace of
it is not maintained without much fruitfulness and
looking about us : debt is a disquieting thing to an
honest mind, and duty is debt. Hereupon the apostle
layeth the charge, that we should owe nothing to any
man but love, Rom. xiii. 8.
Again, one special cause of too much disquiet is,
want of firm resolution in good things. The soul
cannot but be disquieted when it knows not what to
cleave unto, like a ship tossed with contrary winds :
halting is a deformed and troublesome gesture; so
halting in religion is not only troublesome to others,
and odious, but also disquiets ourselves. If God be
Gody cleave to him,, 1 Kings, xviii. 21. If the duties
of rehgion be such as will bring peace of conscience
at the length, be religious to purpose, practise them in
the particular passages of life. We should labour to
22 THE soul's conflict.
have a clear judgment, and from thence a resolved
purpose; a wavering minded man is inconstant in
all his ways, James, i. 6. God will not speak peace
to a staggering^ spirit that hath always its religion,
and its way, to choose. Uncertain men are always
unquiet men : and giving too much way to passion
maketh men in particular consultations unsettled.
This is the reason why in particular cases, when the
matter concerns ourselves, we cannot judge so clearly
as in general truths, because Satan raiseth a mist be-
tween us and the matter in question.
Two Positive Causes
May be, 1. When men lay up their comfort too
much on outward things, which being subject to much
inconstancy and change, breed disquiet. Vexation
always follows vanity, when vanity is not apprehend-
ed to be where it is. In that measure we are cast
down in the disappointing of our hopes, as we were
too much lifted up in expectation of good from them.
Whence proceed these complaints : Such a friend hath
failed me ; I never thought to have fallen into this
condition ; I had settled my joy in this child, in this
friend, &c. but this is to build our comfort upon things
that have no firm foundation, to build castles in the
air (as we use to say). Therefore it is a good desire
of the wise man Agur, to desire God, to remove from
fis vanity and lies, Prov. xxx. ; that is, a vain and false
apprehension pitching upon things that are vain and
lying, promising a contentment to ourselves from the
creature, which it cannot yield ; confidence in vain
things makes a vain heart, the heart becoming of the
nature of the thing it relies on : we may say of all
earthly things as the Prophet speaketh, Here is not
our rest, Mic. ii. 10.
THE SOUL S CONFLICT. , 23
It is no wonder, therefore, that worldly men are oft
cast down and disquieted, when they walk in a vain
shadow, Psal. xxxix. as hkewise that men given much
to recreations should be subject to passionate distem-
per, because here things fall out otherwise than they
looked for : recreations being about matters that are
variable, which especially falls out in games of hazard,
wherein they oft spare not Divine Providence itself,
but break out into blasphemy.
Likewise men that grasp more businesses than they
can discharge, must needs bear both the blame and
the grief of losing or marring many businesses. It
being almost impossible to do many things so well as
to give content to conscience : hence it is that covet-
ous and busy men trouble both their hearts and their
houses ; though some men from a largeness of parts,
and a special dexterity in affairs, may turn overmuch ;
yet the most capacious heart hath its measure, and
when the cup is full, a little drop may cause the rest
to spill. There is a spiritual surfeit, when the soul is
overcharged with business; it is fit the soul should
have its meet burthen and no more.
As likewise, those that depend too much upon the
opinions of other men : A very little matter will refresh,
and then again discourage a mind that rests too much
upon the hking of others. Men that seek themselves
disquieted abroad, find themselves too much at home ;
even good men many times are too much troubled
with the unjust censures of other men, specially in the
day of their trouble : It was Job's case; and it is a
heavy thing to have affliction added to affliction : It
was Hannah's case, who being troubled'in spirit, was
censured by EU, for distemper in brain, 1. Sam. i. 14 ;
but for vain men who live more to reputation than to
24 THE soul's conflict.
conscience, it cannot be that they should long enjoy
settled quiet, because those in whose good opinion
they desire to dwell, are ready often to take up con-
trary conceits upon slender grounds.
It is also a ground of overmuch trouble, when we
look too much and too long upon the ill in ourselves
and abroad ; we may fix our eyes too long even upon
sin itself, considering that we have not only a remedy
against the hurt by sin, but a commandment to rejoice
always in the Lord, Phihp. iv. 4. Much more may we
err in poring too much upon our afflictions ; wherein
we may find always in ourselves upon search a cause
to justify God, and always something left to comfort
us : though we naturally mind more one cross than
a hundred favours, dwelling over long upon the sore.
So likewise, our minds may be too much taken up
in consideration of the miseries of the times at home
and abroad, as if Christ did not rule in the midst of
his enemies, and would not help all in due time ; or
as if the condition of the church in this world were
not for the most part in an afflicted and conflicted
condition. Indeed there is a perfect rest both for the
souls and bodies of God's people, but that is not in
this world, but is kept for hereafter, here we are in a
sea, where what can we look for, but storms ?
To insist upon no more, one cause is, that we do
usurp upon God, and take his office upon us, by
troubling ourselves in forecasting the event of things,
whereas our work is only to do our work and be
quiet, as children when they please their parents take
no further thought ; our trouble is the fruit of our folly
in this kind.
That which we should observe from all that hath
been said is, that we be not over hasty in censuring
THE SOUL S CONFLICT. 25
others, when we see their spirits out of temper, for we
see how many things there are that work strongly
upon the weak nature of man. We may sin more by
harsh censure, than they by overmuch distemper :
as in Job's case it was a matter rather of just grief
and pity, than great wonder or heavy censure.
And, for ourselves : if our estate be calm for the
present, yet we should labour to prepare our hearts,
not only for an alteration of estate, but of spirit, un-
less we be marvellous careful beforehand, that our
spirits fall not down with our condition. And if it
befalls us to find it otherwise with our souls than at
other times, we should so far labour to bear it, as
that we do not judge it our own case alone, when we
see here David thus to complain of himself, w Ay art
thou cast down, my soul ? &c.
CHAP. IV. »- o^^^^^
Of casting down ourselves, and specially by sorroiiit^QY^ *
Evils thereof,
nr^O return again to the words, why art thou cast
JL down, O my soul? &c, or, why dost thou cast
down thyself? or, art cast down by thyself? Whence
we may further observe ; that we are prone to cast
down ourselves, we are accessory to our own trouble,
and weave the web of our own sorrow, and hamper
ourselves in the cords of our own twining. God nei-
ther loves nor wills that we should be too much cast
down. We see our Saviour Christ how careful he
was that his disciples should not be troubled, and
therefore he labours to prevent that trouble which
might arise by his suffering and departure from them,
by a heavenly sermon ; let not your hearts be trou-
26 THE SOUL^S CONFLICT.
bled, &c. John xiv. 1. He was troubled himself, that
we should not be troubled : the ground therefore of
our disquiet is chiefly from ourselves, though Satan
will have a hand in it. We see many, like sullen
birds in a cage, beat themselves to death. This cast-
ing down of ourselves is not from humility, but from
pride ; we must have our will, or God shall not have
a good look from us, but as pettish and peevish chil-
dren, we hang our heads in our bosom, because our
wills are crossed.
Therefore in all our troubles we should look first
home to our own hearts, and stop the storm there ;
for we may thank our own selves, not only for our
troubles, but likewise for overmuch troubling our-
selves in trouble. It was not the troubled condition
that so disquieted David's soul, for if he had had a
quiet mind, it would not have troubled him. But
David yielded to the discouragements of the flesh,
and the flesh (so far as it is unsubdued) is like the sea
that is always casting mire and dirt of doubts, dis-
couragements, and murmurings in the soul : let us
therefore lay the blame where it is to be laid.
Again, we see, it is the nature of sorrow to cast
down, as of joy to lift up. Grief is like lead to the
soul, heavy and cold ; it sinks downwards, and car-
ries the soul with it. The poor publican, to shew that
his soul was cast down under the sight of his sins,
hung down his head, Luke xviii. 13; the position of
his body was suitable to the disposition of his mind,
his heart and head were cast down alike. And it is
Satan's practice to go over the hedge where it is low-
est : he adds more weights to the soul, by his tenta-
tions and vexations. His sin cast him out of Heaven,
and by his temptations, he cast us out of our Para-
THE SOUL S CONFLICT. 27
dise, and ever since, he labours to cast us deeper into
sin, wherein his scope is, to cast us either into too
much trouble for sin, or presumption in sin, which is
but a lifting up, to cast us down into deep despair at
length, and so at last, if God's mercy stop not his
mahce, he will cast us as low as himself, even into
hell itself.
Tlie ground hereof is because as the joy of the
Lord doth strengthen, so doth sorrow weaken the
sauL How doth it weaken ?
1. By weakening the execution of the functions
thereof, because it drinketh up the spirits, which are
the instmments of the soul.
2. Because it contracteth, and draweth the soul into
itself from communion of that comfort it might have
with God or man. And then the soul being left alone,
ifitfalleth, hath none to raise it up, Eccl. iv. 10.
Therefore, if we will prevent casting down, let us
jjr event grief the cause of it, and sin the cause of that.
Experience proves that true which the wise man says,
Heaviness in the heart of a man makes it stoop, but
a good word 7nakes it better, Prov. xii. 25. It bows
down the soul, and therefore our blessed Saviour in-
viteth such unto him; Come unto me^ ye who are
heavy laden with the burden of your sins, Matt. xi.
The body bends under a heavy burden, so likewise
the soul hath its burden, Why art thou cast down,
my soul? why so disquieted? &c.
Whence we see, 1. that casting down breeds dis-
quieting : because it springs from pride, which is a
turbulent passion, when as men cannot stoop to that
condition which God would have them in ; this pro-
ceeds from discontentment, and that from pride. As
we see, a vapour inclosed in a cloud causeth a terrible
28 THE soul's CO^^FLICT.
noise of thunder, whilst it is pent up there, and seeketh
a vent ; so all the noise within proceeds from a discon-
tented swelling vapour. It is air inclosed in the bowels
of the earth which shakes it, which all the four winds
cannot do.
No creature under heaven so low cast down as
Satan, none more lifted up in pride, none so full of
discord; the impurest spirits are the most disquiet
and stormy spirits, troublesome to themselves and
others ; for when the soul leaves God once, and looks
downwards, what is there to stay it from disquiet?
Remove the needle from the pole star, and it is always
stirring and trembling, never quiet till it be right
again. So, displace the soul by taking it from God,
and it will never be quiet. The devil cast out of
Heaven and out of the Church, keeps ado ; so do un-
ruly spirits led by him.
Noiv I come to the remedies,
1. By expostulation with himself,
2. By laying a charge upon himself:
( Trust in God)
It is supposed here, that there is no reason, which
the wisdom from above allows to be a reason, why
men should be discouraged although the wisdom from
beneath, which takes part with our corruption, will
seldom want a plea. Nay, there is not only no rea-
son for it, but there are strong reasons against it, there
being a world of evil in it.
For, 1. It indisposes a man to all good duties, it
makes him like an instrument out of tune, and Hke a
body out of joint, that moveth both uncomely and pain-
fully. It unfits to duties to God, who loves a cheerful
giver, and especially a thanksgiver. Whereupon the
apostle joins them both together, In all things be thank-
THE SOUL S CONFLICT. 29
ful, and rejoice evermore^ 1 Thess. v. In our commu-
nion with God in the sacraments, joy is a chief ingredi-
ent. So in duties to men, if the spirit be dejected, they
are unwelcome, and lose the greatest part of their life
and grace ; a cheerful and a free spirit in duty is that
which is most accepted in duty. We observe not so
much what, as from what affection a thing is done.
2. It is a great wrong to God himself, and it makes
us conceive black thoughts of him, as if He were an
enemy. What an injury is it to a gracious father,
that such whom he hath followed with many gracious
evidences of his favour and love, should be in so ill a
frame, as once to call it into question ?
3. So, it makes a man forgetful of all former bless-
ings, and stops the influence of God's grace, for the
time present, and for that to come.
4. So again, for receiving of good : It makes us
unfit to receive mercies ; a quiet soul is the seat of
wisdom. Therefore, meekness is required for the re-
ceiving of that engrafted word which is able to save
our souls, James, i. 21. Till the spirit of God meekens
the soul, say what you will, it minds nothing, the soul
is not empty and quiet enough to receive the seed of
the Word. It is ill sowing in a storm ; so a stormy
spirit will not suffer the Word to take place. Men
are deceived when they think a dejected spirit to be
an humble spirit. Indeed it is so when we are cast
down in the sense of our own unworthiness, and then
as much raised up in the confidence of God's mercy.
But when we cast ourselves down sullenly, and neglect
our comforts, or undervalue them, it proceeds from
pride, for it controls, as much as in us lies, the wisdom
and justice of God, when we think with ourselves, why
should it be so with us ? as if we were wiser to dispose
30 THE soul's CONFLICT.
of ourselves than God is. It disposeth us for enter-
taining any temptation. Satan hath never more ad-
vantage than upon discontent.
5. Besides, it keeps off beginners from coming in,
and entering into the vi^ays of God, bringing an ill
report upon rehgion, causing men to charge it falsely
for an uncomfortable way, when as men never feel
what true comfort meaneth till they give up themselves
to God. And it damps likewise the spirits of those
that walk the same way with us, when as we should
(as good travellers) cheer up one another both by word
and example. In such a case, the wheels of the soul
are taken off, or else (as it were) want oil, whereby the
soul passeth on very heavily, and no good action comes
off from it as it should, which breeds not only uncom-
fortableness but unsettledness in good courses. For
a man will never go on comfortably and constantly
in that which he heavily undertakes. That is the rea-
son why uncheerful spirits seldom hold out as they
should. St. Peter knew this well, and therefore he
willeth that there should be quietness and peace be-
twixt husband and wife, that their prayers be not
hindered, 1 Pet. iii. ; insinuating that their prayers are
hindered by family breaches. For by that means, those
two, that should be one flesh and spirit, are divided,
and so made two, and when they should mind duty,
their mind is taken up with wrongs done by the one
to the other.
There is nothing more required for the performing
of holy duties than uniting of spirits ; and therefore
God would not have the sacrifice brought to the altar,
before reconciliation with our brother, Matt, v. 24.
He esteems peace so highly, that he will have his own
service stay for it. We see when Moses came to de-
THE soul's conflict. 31
liver the Israelites out of bondage, their mind was so
taken up with their grief, that there was nobody within
to give Moses an answer, their souls went ahogether
after their ill usage.
Therefore we should all endeavour and labour for
a calmed spirit, that we may the better serve God in
praying to him, and praising of him ; and serve one
another in love, that we may be fitted to do and re-
ceive good : that we may make our passage to Hea-
ven more easy and cheerful, without drooping and
hanging the wing. So much as we are quiet and
cheerful upon good grounds, so much we hve, and
are as it were in Heaven. So much as we yield to
discouragement, we lose so much of our life and hap-
piness, cheerfulness being, as it were, that life of our
lives, and the spirit of our spirits, by which they are
more enlarged to receive happiness and to express it.
CHAP. V.
Remedies of casting down : to cite the Soul, and
press it to give an Account,
BUT to come to some helps :
First, in that he expostulates with himself, we
may observe, that One waij to raise a dejected soul
is, to cite it before itself, and as it ivere to reason
the case, God hath set up a court in man's heart,
wherein the conscience hath the office, both of infor-
mer, accuser, witness, dind judge ; and if matters were
well carried within ourselves, this prejudging would
be a prevention of future judging. It is a great
mercy of God, that the credit and comfort of man
are so provided for, that he may take up matters in
himself, and so prevent public disgrace. But if there
32 THE soul's conflict.
be not a fair dispatch and transaction in this inferior
court within us, there will be a review in a higher
court. Thereby by slubbering over our matters, we put
God and ourselves to more trouble than needs. For a
judgment must pass first or last, either within us or
without us, upon all unwarrantable distempers. We
must not only be ready to give an account of our
faith, upon what grounds we believe ; but of all our
actions, upon what grounds we do what we do ; and
of OUT passions, upon what ground we are passionate :
as in a well governed state, uproar and sedition is never
stirred, but account must be given. Now in a mutiny,
the presence and speech of a venerable man compose
the minds of the disordered multitude ; so likewise in
a mutiny of the spirit, the authority that God hath
put into reason, as a beam of himself, commands si-
lence, and puts all in order again.
And there is good reason for it, for man is an un-
derstanding creature, and hath a rule given him to
live by, and therefore is to be countable of every
thought, word, action, passion. Therefore the first
way to quiet the soul, is, to ask a reason of the tu-
mult raised, and then many of our distempers for
shame will not appear, because, though they rage in
silent darkness, yet they can say nothing for them-
selves, being summoned before strength of judgment
and reason. Which is the reason why passionate
men are loath that any court should be kept within
them ; but labour to stop judgment all they can. If
men would but give themselves leave to consider bet-
ter of it, they would never yield to such unreasonable
motions of the soul : if they could but gain so much of
their unruly passions, as to reason the matter within
themselves, to hear what their consciences can tell
THE soul's conflict. 33
them in secret, there would not be such offensive
breakings out. And therefore, if we be ashamed to
hear others upbraiding us, let us for shame hear our-
selves : and if no reason can be given, what an unrea-
sonable thing is it for a man endowed with reason to
contrary his own principles ? and to be carried as a
beast without reason ; or if there be any reason to be
given, then this is the way to scan it, see whether it
will hold water or not. We shall find some reasons,
if they may be so called, to be so corrupt and foul,
that (if the judgment be not corrupted by them) they
dare not be brought to light, but always appear under
some colour and pretext; for sin, hke the devil, is
afraid to appear in its own likeness, and men seek
out fair glosses for foul intentions. The hidden secret
reason is one, the open is another : the heart being
corrupt sets the wit awork, to satisfy corrupt will ;
such kind of men are afraid of their own consciences,
as Ahab of Michaiah, 1 Kin, xxii. because they fear it
would deal truly with them : and therefore they take
either present order for their consciences, or else (as
Felix put off Paul, Acts xxiv. 25) they adjourn the
court for another time. Such men are strangers at
home, afraid of nothing more than themselves, and
therefore in a fearful condition, because they are re-
served for the judgment of the great day, if God
doth not before that set upon them in this world. If
men carried away with their own lusts would give
but a little check, and stop themselves in their post-
ing to hell, and ask. What have I done ? What am
I now about ? Whither will this course tend ? How
will it end ? &c. Undoubtedly men would begin to
be wise. Would the blasphemer give away his soul
for nothing (for there is no engagement of profit or
D
84 THE SOUL S CONFLICT.
pleasure in this, as in other sins, but it issues merely
out of irreverence, and a superfluity of profaneness ;)
would he, I say, draw so heavy a guilt upon himself
for nothing, if he would but make use of his reason ?
would an old man, when he is very near his journey's
end, make longer provision for a short way, if he
would ask himself a reason ? But indeed covetous-
ness is an unreasonable vice.
If those also of the younger sort would ask of them-
selves. Why God should not have the flower and
marrow of their age? and why they should give their
strength to the devil ? It might a little take them
off from the devil's service. But sin is a work of
darkness, and therefore shuns not only the light of
grace, but even the light of reason. Yet sin seldom
wants a seeming reason. Men will not go to hell with-
out a shew of reason. But such be sophistical fal-
lacies, not reasons ; and therefore sinners are said to
play the sophisters with themselves : Satan could not
deceive us, unless we deceived ourselves first, and are
willingly deceived: wilful sinners are blind, because
they put out the light of reason, and so think God,
like themselves, blind too. Psalm 1 ; and therefore
they are deservedly termed madmen and fools; for,
did they but make use of that spark of reason, it
would teach them to reason thus ; / cannot give an
account of my ways to myself: what account shall
/, or can /, give then to the Judge of all flesh ere
it be long.
And as it is a ground of repentance, in stopping
our course to ask. What have I done ? So likewise
of faith and new obedience, to ask, what shall I do
for the time to come ? and then upon settHug, the
soul in way of thanks will be ready to ask of itself.
THE SOUL S CONFLICT. 35
What shall I return to the Lord? &c. So that the
soul by this dealing with itself, promoteth itself to all
holy duties till it come to Heaven.
The reason why we are thus backward to the keeping
of this court in ourselves, is self-love ; we love to flatter
our own affections, but this self-love is but self-hatred
in the end ; as the Wiseman says, he that regards not
this part of wisdom, hates his own soul, and shall
eat the fruits of his own ways.
2. As likewise it issues from an irksomeness of la-
bour, which makes us rather wilKng to seem base and
vile to ourselves and others, than to take pains with
our own hearts to be better, as those that are weary
of holding the reins give them up unto the horse neck,
and so are driven whither the rage of the horse carrieth
them : sparing a little trouble at first, doubles it in
the end; as he who will not take the pains to cast up
his books, his books will cast up him in the end. It
is a blessed trouble that brings sound and long peace,
1 Cor. xi. 31 : This labour saves God a labour, for there-
fore he judgeth us, because we would not take pains
with ourselves before.
3. And pride also, with a desire of liberty, makes
men think it to be a diminishing of greatness and free-
dom either to be curbed, or to curb ourselves : We
love to be absolute and independent; but this, as it
brought ruin upon our nature in Adam, so it will upon
our persons. Men, as Luther was wont to say, are
born with a pope in their belly, they are loath to give
an account, although it be to themselves, their wills
are instead of a kingdom to them.
Let us therefore, when any lawless passions begin
to stir, deal with our souls as God did with Jonah,
Doest thou well to be angry? Jonah, iv. to fret thus?
^6 THE soul's CONFLICT.
This will be a means t^^make us quiet : for, alas !
what weak reasons h ve we often of strong motions ;
such a man gave me no respect, such another looked
more kindly upon another man than upon me, &c.
You have some of Haman's spirit, Esther, v. that for
a little neglect would ruin a whole nation. Passion
presents men that are innocent as guilty to us ; and
because we will not seem to be mad without reason,
pride commands the wit to justify anger, and so one
passion maintains and feeds another.
Neither is it sufficient to cite the soul before itself;
but it must be pressed to give an accouiity as we see
here, David doubles and trebles the expostulation ; as
oft as any distemper did arise, so oft did he labour to
keep it down. If passions grow too insolent, Eli*s
mildness will do no good, 1 Sam, ii. 24. It would pre-
vent much trouble in this kind, to subdue betimes, in
ourselves and others, the first beginnings of any unruly
passions and affections; which if they be not well
tutored and disciplined at the first, prove as head-
strong, unruly, and ill nurtured children, who, being
not chastened in time, take such a head, that it is oft
above the power of parents to bring them in order.
A child set at liberty (saith Solomon) breeds shame ,
at length, to his parents, Prov. xxix. 15. Adonia's
example shews this. The like may be said of the af-
fections set at liberty ; it is dangerous to redeem a
little quiet by yielding to our affections, which is never
safely gotten but by mortification of them.
Those that are in great place are most in danger,
by yielding to themselves, to lose themselves ; for they
are so taken up with the person for a time put upon
them, that they, both in look and speech, and carriage,
often shew that they forget both their natural condi-
THE SOUL S conflict; 37
tion as men, and much more their supernatural as
Christians ; and therefore are sCarce counselable by
others or themselves, in thoser things that concern
their severed condition that concerneth another world.
Whereas it were most wisdom so to think of their place
they bear, whereby they are called ^o^Z^, Psal. Ixxxii.
6, 7, as not to forget they must lay their person aside,
and die like men, 2 Sam. xxiv. 4 : David himself that
in his afflicted condition could advise with himself,
and check himself, yet in his free and flourishing estate
neglected the counsel of his friends. Agur was in
jealousy of a full condition, and lest instead of saying,
What have I done ? why am I thus cast down ? &c.
he should say. Who is the Lord? Prov. xxx. 9.
Meaner men in their lesser sphere often shew what
their spirits would be, if their compass were enlarged.
It is a great fault in breeding youth, for fear of
taking down of their spirits, not to take down their
pride, and get victory of their affections ; whereas a
proud unbroken heart raiseth us more trouble often
than all the world beside. Of all troubles, the trouble
of a proud heart is the greatest : It was a great trouble
to Haman to lead Mordecai's horse, Esth, vi. 1. which
another man would not have thought so ; the mov-
ing of a straw is troublesome to proud flesh. And
therefore it is good to bea?- the yoke from our youth,
Lam. iii. 27 : it is better to be taken down in youth,
than to be broken in pieces by great crosses in age.
First or last, self-denial and victory over ourselves is
absolutely necessary ; otherwise faith, which is a
grace that requireth self-denial, will never be brought
into the soul, and bear rule there.
But, what if pressing upon our souls will not help ?
. Then speak to God, to Jesus Christ by prayer,
38 THE SOUL S CONFLICT.
that as he rebuked the winds and the waves, and
went upon the sea, so he would walk upon our souls,
and command a calm there. It is no less power to
settle a peace in the soul, than to command the seas
to be quiet. It is God's prerogative to rule in the
heart, as likewise to give it up to itself, which (next
to Hell) is the greatest judgment ; which should draw
us to the greater reverence and fear of displeasing
God. It was no ill wish of him, that desired God to
free him from an ill man, himself.
CHAP. VI.
Other Observations of the same nature,
MOREOVER we see that a godly man can cast
a restraint upon himself , as David here stays
himself in falling. There is a principle of grace, that
stops the heart, and pulls in the reins again when the
affections are loose. A carnal man, when he begins
to be cast down, sinks lower and lower, until he sinks
into despair, as lead sinks into the bottom of the sea.
They sunk, they sunk, like lead in the mighty wa-
ters, Exod. XV. 5. A carnal man sinks as a heavy body
to the centre of the earth, and stays not, if it be not
stopped : there is nothing in him to stay him in falling,
as we see in Achitophel and Saul, 2 Sam, xvii. 23 : who
(wanting a support) found no other stay, but the
sword's point. And the greater their parts and placed
are, the more they entangle themselves ; and no won-
der, for they are to encounter with God and his de-
puty, conscience, who is King of kings, and Lord of
lords. When Cain was cast out of his father's house,
his heart and countenance was always cast down ;
for he had nothing in him to lift it upwards. But
THE SOUL S CONFLICT. 39
a godly man, though he may give a httle way to pas-
sion, yet (as David) he recovers himself. Therefore
as we would have any good evidence, that we have
a better spirit in us than our own, greater than the
flesh or the world, let us (in all troubles we meet
with) gather up ourselves, that the stream of our own
affections carry us not away too far.
There is an art or skill of bearing troubles, if we
eould learn it, without overmuch troubling of our-
selves ; as in bearing of a burthen there is a way so
to poise it, that it weigheth not over heavy : if it
hangs all on one side, it poises the body down. The
greater part of our troubles we pull upon ourselves,
by not parting our care so, as to take upon us only
the care of duty, and leave the rest to God ; and by
minghng our passions with our crosses ; and, like a
foolish patient, chewing the pills which we should
swallow down. We dwell too much upon the grief,
when we should remove the soul higher. We are
nearest neighbours unto ourselves; when we suffer
grief, like a canker, to eat into the soul, and like a
fire in the bones, to consume the marrow and drink
up the spirits, we are accessory to the wrong done
both to our bodies and souls : we waste our own can-
dle, and put out our light.
We see here again, that a godly man can make a
good use of privacy. When he is forced to be alone
he can talk with his God and himself; one reason
whereof is, that his heart is a treasury and storehouse
of divine truths, whence he can speak to himself, by
way of check, or encouragement of himself: he hath
a spirit over his own spirit, to teach him to make use
of that store he hath laid up in his heart, the spirit is
never nearer him than when by way of witness to his
40 THE soul's conflict.
spirit he is thus comforted ; wherein the child of God
differs from another man, who cannot endure sohta-
riness ; because his heart is empty ; he was a stran-
ger to God before, and God is a stranger to him now;
so that he cannot go to God as a friend. And for
his conscience, that is ready to speak to him, that
which he is loath to hear : and therefore he counts
himself a torment to himself, especially in privacy.
We read of great princes, who after some bloody
designs were as terrible to themselves,* as they were
formerly to others, and therefore could never endure
to be awaked in the night, without music, or some
like diversion. It may be, we may be cast into such
a condition, where we have none in the world to com-
fort us, as in contagious sickness, when none may
come near us, we may be in such an estate wherein
no friend will own us. And therefore let us labour
now to be acquainted with God and our own hearts,
and acquaint our hearts with the comforts of the Holv
Ghost ; then, though we have not so much as a book
to look on, or a friend to talk with, yet we may look
with comfort into the book of our own heart, and
read what God hath written there by the finger of his
spirit, all books are written to amend this one book
of our heart and conscience : by this means we shall
never want a divine to comfort us, a physician to cure
us, a counsellor to direct us, a musician to cheer us,
a controller to check us, because, by help of the word
and spirit, we can be all these to ourselves.
Another thing we see here, that God hath made
every man a governor over himself. The poor man,
that hath none to govern, yet may he be a king in
himself. It is the natural ambition of man's heart
* As Charles IX. after the massacre in France.
THE SOUL S CONFLICT. 41
to desire government, as we see in the bramble, Judg.
ix ; Well then, let us make use of this disposition to
rule ourselves. Absalom had high thoughts; O, if I
were a king, I would do so and so ! so our hearts are
ready to promise, If I were as such and such a man
in such and such a place, I would do this and that.
But how dost thou manage thine own affections ?
how dost thou rule in thine house ? in thyself? do not
passions get the upper hand, and keep reason under
foot ? When we have learned to rule over our own
spirits well, then we may be fit to rule over others.
He that is faithful in a little, shall be set over more.
Matt. XXV. 21. He that can govern himself, in the
wise man's judgment, is better than he that can go-
vern a city, Prov. xvi. 32. He that cannot, is like
a city without a wall, where those that are in may
go out, and the enemies without may come in at their
pleasure. So where there is not a government set up,
there sin breaks out, and Satan breaks in without
control.
See again, the excellency of the soul, that can
reflect upon itself, and judge of whatsoever comes
from it : a godly man's care and trouble is especially
about his soul, as David here looks principally to that,
because all outward troubles are for to help that;
when God touches our bodies, our estates, or our
friends, he aims at the soul in all. God will never
remove his hand, till something be wrought upon the
soul, as David's moisture ivas as the drought in sum-
mer, Psal. xxxii. so that he roared, and carried him-
self unseemly for so great and holy a man, till his heart
was subdued to deal without all guile with God in
confessing his sin ; and then God forgave him the ini-
quity thereof, and healed his body too. In sickness,
42 THE soul's conflict.
or in any other trouble, it is best the divine should be
before the physician : and that men begin where God
begins. In great fires men look first to their jewels,
and then to their lumber ; so our soul is our best
jewel : a carnal worldly man is called, and well called,
a fleshly man, because his very soul is flesh, and there
is nothing but the world in him. And, therefore,
when all is not well within, he cries out, My body is
troubled, my state is broken, my friends fail me, &c.
but all this while, there is no care for the poor soul
to settle a peace in that.
The possession of the soul is the richest possession,
no jewel so precious ; the account for our own souls,
and the souls of others, is the greatest account, and
therefore the care of souls should be the greatest care :
What an indignity is it that we should forget such
souls to satisfy our lusts? to have our wills? to be
vexed with any ; who by their judgment, example,
or authority stop as we suppose our courses ? Is it
not the greatest plot of the world ; first to have their
lusts satisfied : secondly, to remove either by fraud
or violence whatsoever standeth in their way : and
thirdly, to put colours and pretences upon this to de-
lude the world and themselves, employing all their
carnal wit and worldly strength for their carnal aims,
and fighting for that which fights against their own
souls ? For what will be the issue of this but certain
destruction ?
Of this mind are not only the dregs of people, but
many of the more refined sort, who desire to be emi-
nent in the world ; and to have their own desires
herein, give up the liberty of their own judgments
and consciences, to the desires and lusts of others ;
to be above others they will be beneath themselveSy
THE SOUL S CONFLICT. |&
having those men's persons in admiration for hope of
advantage, whom otherwise they despise, and so sub-
stituting in their spirits, man in the place of God,
lose heaven for earth, and bury that divine spark,
their souls, capable of the divine nature, and fitter to
be a sanctuary and temple for God to dwell in, than
by closing with baser things to become base itself.
We need not wonder that others seem base to car-
nal men, who are base both in and to themselves. It
is no wonder they should be cruel to the souls of
others, who are cruel to their own souls ; that they
should neglect and starve others, that give away their
own souls in a manner for nothing. Alas ! upon
what poor terms do they hazard that, the nature and
worth whereof is beyond man's reach to comprehend !
Many are so careless in this kind, that if they were
thoroughly persuaded that they had souls that should
live for ever, either in bliss or torment, we might the
more easily work upon them. But as they live by
sense, as beasts, so they have no more thoughts of
future times than beasts, except at such times as con-
science is awaked by some sudden judgment, whereby
God's wrath is revealed from Heaven against them.
But happy were it for them, if they might dife like
beasts, whose misery dies with them.
To such an estate hath sin brought the soul, that
it willingly drowneth itself in the senses, and becomes
in some sort incarnate with the flesh.
We should therefore set ourselves to have most
care of that, which God cares most for : which he
breathed into us at first, set his own image upon, gave
so great a price for, and values above all the world
besides. Shall all our study be to satisfy the desires
of the flesh, and neglect this ?
44 THE soul's conflict.
Is it not a vanity to prefer the casket before the
jewel, the shell before the pearl, the gilded potsherd
before the treasure ? and is it not much more vanity,
to prefer the outward condition before the inward ?
The soul is that which Satan and his hath most spite
at, for in troubling our bodies or estates, he aims
at the vexation of our souls. As in Job i. his aim
was to abuse that power God had given him over his
children, body, and goods, to make him out of a dis-
quieted spirit blaspheme God. It is an ill method to
begin our care in other things, and neglect the soul,
as Achitophel, who set his house in order, when he
should have set his soul in order first, 2 Sam, xvii. 23.
Wisdom begins at the right end. If all be well at home,
it comforts a man, though he meets with troubles
abroad. Oh, saith he, I shall have rest at home, I
have a loving wife and dutiful children ; so whatso-
ever we meet withal abroad, if the soul be quiet, thi-
ther we can retire with comfort. See that all be well
within, and then all troubles from without cannot
much annoy us.
' Grace will teach us to reason thus, God hath given
mine enemies power over my liberty and condition,
but shall they have power and liberty over my spirit ?
It is that which Satan and they most seek for : but
never yield, O my soul ! and thus a godly man will
become more than a conqueror ; when in appearance
he is conquered^ the cause prevails, his spirit prevails,
and is undaunted. A Christian is not subdued till
his spirit be subdued. Thus Job prevailed over Sa-
tan and all his troubles at length. This tormenteth
proud persons to see godly men enjoy a calm and re-
solute frame of mind in the midst of troubles ; when
their enemies are more troubled in troubling them,
than they are in being troubled by them.
THE SOUL S CONFLICT. 45
We see likewise here, how to frame our complaints:
David complains not of God, nor of his troubles, nor
of others, but of his own soul : He complains of him-
self to himself ; as if he should say, Though all things
else be out of order, yet, my Soul, thou shouldst
not trouble me too : thou shouldst not betray thyself
unto troubles, but rule over them, A godly man
complains to God, but not of God, but of himself;
a carnal man is ready to justify himself and complain
of God, he complains not to God, but of God,
at the least, in secret murmuring, he complains of
others that are but God's vials; he complains of
the grievance that lies upon him, but never regards
what is amiss in himself within : Openly he cries
out upon fortune, yet secretly he striketh at God,
under that idol of fortune, by whose guidance all
things come to pass ; whilst he quarrels with that
which is nothing, he wounds him that is the cause of
all things ; like a gouty man that complains of his
shoe, and of his bed ; or an aguish man of his drink,
when the cause is from within. So men are dis-
quieted with others, when they should rather be dis-
quieted and angry with their own hearts.
We condemn Jonas for contending with God, and
justifying his unjust anger, but yet the same risings
are in men naturally, if shame would suffer them to
give vent to their secret discontent; their heart speaks
what Jonas' tongue spake. Oh, but here we should
lay our hand upon our mouth, and adore God, and
command silence to our souls.
No man is hurt but by himself first ; We are drawn
to evil, and allured from a true good to a false by
our own lusts, God tempts no man, Jam. i. 13. Sa-
tan hath no power over us further than we wiUingly
46 THE soul's conflict.
lie open to him ; Satan works upon our affections,
and then our affections work upon our will. He doth
not work immediately upon the will ; we may thank
ourselves in willingly yielding to our own passions,
for all that ill Satan or his instruments draws us unto ;
Saul was not vexed with an evil spirit, 1 Sam. xvi.
till he gave way to his own evil spirit of envy first.
The devil entered not into Judas, Matt, xxvii. 3,
until his coveteous heart made way for him. The
apostle strengtheneth his conceit against rash and
lasting anger from hence, that by this we give way
to the devil, Eph. iv. It is a dangerous thing to pass
from God's government, and come under Satan's.
Satan mingleth himself with our own passions,
therefore we should blame ourselves first, be ashamed
of ourselves most, and judge ourselves most severely.
But self-love teacheth us the contrary method, to
translate all upon others ; it robs us of a right judg-
ment of ourselves. Though we desire to know all
diseases of the body by their proper names, yet we
will conceive of sinful passions of the soul under
milder terms ; as lust under love, rage under just
anger, murmuring under just displeasure, &c, thus
whilst we flatter our grief, what hope of cure ! Thus
sin hath not only made all the creatures enemies to
us, but ourselves the greatest enemies to ourselves,
and therefore we should begin our complaints against
ourselves, and discuss ourselves thoroughly ; how
else shall we judge truly of other things without us,
above us, or beneath us ? The sun when it rises en-
lightens first the nearest places, and then the more
remote ; so where true light is set up, it discovers
what is amiss within first.
Hence also we see, that as in all discouragements
a godly man hath most trouble with his own heart,
THE SOUL S CONFLICT. 47
SO he knows how to carry himself therein, as David
doth here.
For the better clearing of this, we must know there
be divers kinds and degrees of conflicts in the soul
of man, whilst it is united to the body.
First, between one corrupt passion and another, as
between covetousness and pride ; pride calls for ex-
pense, covetousness for restraint; oft passions fight
not only against God and reason, to which they owe
a homage, but one against another ; sin fights against
sin, and a lesser sin is oftentimes overcome by a greater.
The soul in this case is like the sea tossed with con-
trary winds ; and like a kingdom divided, wherein
the subjects fight both against their prince, and one
against another.
Secondly, There is a natural conflict in the affec-
tions, whereby nature seeks to preserve itself, as be-
twixt anger and fear; anger calls for revenge, fear
of the law binds the soul to be quiet. We see in the
creatures, fear makes them abstain from that which
their appetites carry them unto. A wolf comes to a
flock with an eagerness to prey upon it, but seeing
the shepherd standing in defence of his sheep, returns
and doth no harm ; and yet for all this, as he came a
wolf, so he returns a wolf.
A natural man may oppose some sin from an ob-
stinate resolution against it, not from any love of God,
or hatred of sin, as sin, but because he conceives it
a brave thing to have his will. As one hard weapon
may strike at another, as a stone wall may beat back
an arrow ; but this opposition is not from a contra-
riety of nature, as is betwixt fire and water.
Thirdly, There is a conflict of a higher nature, as
between some sins and the light of reason helped by
a natural conscience. The heathen could reason from
48 THE SOUL S CONFLICT.
the dignity of the soul, to count it a base thing to
prostitute themselves to beastly lusts, so as it were
degrading and unmanning themselves. Natural men
desirous to maintain a great opinion of themselves,
and to awe the inferior sort by gravity of deportment
in carriage, will abstain from that, which otherwise
their hearts carry them unto, lest yielding should ren-
der them despised, by laying themselves too much
open ; as because passion discovers a fool as he is,
and makes a wise man thought meaner than he is ;
therefore a prudent man will conceal his passion. Rea-
son refined and raised by education, example, and
custom, doth break in some degree the force of natural
corruption, and brings into the soul, as it were, ano-
ther nature, and yet no true change ; as we see in
such as have been inured to good courses, they feel
conscience checking them upon the first discontinu-
ance and alteration of their former good ways, but this
is usually from a former impression of their breeding,
as the boat moves some little time upon the water by
virtue of the former stroke, yet at length we see corrup-
tion prevailing over education, as in Joas, who was
awed by the reverent respect he bare to his uncle Je-
hoiada, he was good all his uncle's days, 2 Kings, xii. 2.
And in Nero, in whom the goodness of his education
prevailed over the fierceness of his nature, for the first
five years.
Fourthly, but in the Church, where there shineth
a light above nature, as there is a discovery of more
sins, and some strength, with the light, to perform
more duty ; so there is a further conflict than in a man
that hath no better than nature in him. By a dis-
covery of the excellent things of the Gospel, there
may be some kind of joy stirred up, and some degree
of obedience : whence there may be some degree of
THE SOUL S CONFLICT. 49
resistance against the sins of the Gospel, as obstinate
unbehef, desperation, profaneness, &:c. A man in
the Church may do more than another out of the
Church, by reason of the enlargement of his know-
ledge ; whereupon such cannot sin at so easy a rate
as others that know less, and, therefore, meet with less
opposition from conscience.
Fifthly, there is yet a further degree of conflict
betwixt the sanctified powers of the soul, and the
flesh, not only as it is seated in the baser parts, but
even in the best faculties of the soul, and as it mingles
itself with every gracious performance: as in David,
there is not only a conflict betwixt sin and conscience,
enlightened by a common work of the spirit ; but be-
tween the commanding powers of the soul sanctified^
and itself unsanctified^ between reasons of the flesh
and reasons of the spirit, between yaz7/i and distrust^
between the true light of knowledge, and false hght.
For it is no question but the flesh would play its part
in David, and muster up all the strength of reason it
had. And usually y?e5 A, as it is more ancient than
the spirit, we being first natural, then spiritual, so it
will put itself first forward in devising shifts, as Esau
comes out of the womb first before Jacob ; yet hereby
the spirit is stirred up to a present examination and
resistance, and in resisting, as we see here, at length
the godly gets the victory. As in the conflict between
the higher parts of the soul with the lower, it clearly
appears, that the soul doth not rise out of the temper
of the body, but is a more noble substance, command-
ing the body by reasons fetched from its own worth ;
so in this spiritual conflict, it appears there is some-
thing better than the soul itself, that hath superiority
over it.
£
50 THE SOUL S CONFLICT.
CHAP. VII.
Difference between good Men and others in
Conjiicts with Sin,
BUT how doth it appear that this combat in David
was a spiritual combat ?
First, a natural conscience is troubled for sins against
the hght of nature only, but David for inward and
secret corruptions, as discouragement and disquietness
arising from faint trusting in God.
David's conflict was not only with the sensual lower
part of his soul, which is carried to ease and quiet,
and love of present things, but he was troubled with
a mutiny in his understanding, between faith and
distrust ; and therefore he was forced to rouse up his
soul so oft to trust in God, which shows that carnal
reason did solicit him to discontent, and had many
colourable reasons for it.
Secondly, a man endued with common grace, is
rather a patient than an agent in conflicts ; the light
troubles him against his will, as discovering and re-
proving him, and hindering his sinful contentments,
his heart is more biased another way if the light
would let him ; but a godly man labours to help the
light, and to work his heart to an opposition against
sin ; he is an agent as well as a patient. As David
here doth not suffer disquieting, but is disquieted with
himself for being so. A godly man is an agent in
opposing his corruption, and a patient in enduring
of it ! whereas a natural man is a secret agent in and
for his corruptions, and a patient in regard of any
help against them ; a good man suffers evil and doth
good, a natural man suffers good and doth evil.
THE SOUL S CONFLICT. 51
Thirdly, A conscience guided by common light,
withstands distempers most by outward means, but
David here fetcheth help from the Spirit of God in
him, and from trust in God. Nature works from
within, so doth the new nature ; David is not only
something disquieted, and something troubled for
being disquieted, but sets himself thoroughly against
his distempers ; he complains, and expostulates, he
censures, and chargeth his soul. The other, if he doth
any thing at all, yet it is faintly ; he seeks out his
corruption as a coward doth his enemy, loath to find
him, and more loath to encounter with him.
Fourthly, David withstands sin constantly, and
gets ground. We see here, he gives not over at the
first, but presseth again and again. Nature works
constantly, so doth the new nature. The conflict in
the other is something forced, as taking part with
the worser side in himself; good things have a weak,
or rather no party in him, bad things a strong; and
therefore he soon gives over in this holy quarrel.
Fifthly, David is not discouraged by his foils, but
sets himself afresh against his corruptions, with con-
fidence to bring them under. Whereas he that hath
but a common work of the Spirit, after some foils,
lets his enemy prevail more and more, and so despairs
of victory, and thinks it better to sit still, than to rise
and take a new fall ; by which means his latter end
is worse than his beginning ; for beginning in the
spirit, he ends in the flesh. A godly man, although
upon some foil, he may for a time be discouraged,
yet by holy indignation against sin, he renews his
force, and sets afresh upon his corruptions, and ga-
thers more strength by his falls, and groweth into more
acquaintance with his own heart, and Satan's malice.
52 THE soul's conflict.
and God's strange ways in bringing light out of dark-
ness.
Sixthly, An ordinary Christian may be disquieted
for being disquieted, as David was, but then it is only
as disquiet hath vexation in it; but David here striveth
against the unquietness of his spirit, not only as it
brought vexation with it, but as it hindered commu-
nion with his God.
In sin there is not only a guilt binding over the
soul to God's judgment, and thereupon filling the
soul with inward fears and terrors ; but in sin like-
wise there is, 1. a contrariety to God's holy nature;
and 2. a contrariety to the divine nature and image
stamped upon ourselves; 3. a weakening and dis-
abling of the soul from good ; and 4. a hindering of our
former communion with God, sin being in its nature
a leaving of God the fountain of all strength and com-
fort, and cleaving to the creature ; hereupon the soul
having tasted the sweetness of God before, is now
grieved, and this grief is not only for the guilt and
trouble that sin draws after it, but from an inward
antipathy and contrariety betwixt the sanctified soul
^nd sin. It hates sin as sin, as the only bane and
poison of renewed nature, and the only thing that
breeds strangeness betwixt God and the soul. And
this hatred is not so much from discourse and strength
of reason, as from nature itself rising presently against
its enemy ; the lamb presently shuns the wolf from
a contrariety; antipathies wait not for any strong
reason, but are exercised upon the first presence of a
contrary object.
Seventhly, hereupon ariseth the last difference ;
that because the soul hateth sin as sin, therefore it
opposeth it universally and eternally, in all the powers
THE SOUL S CONFLICT. 53
of the soul, and in all actions inward and outward
issuing from those powers; D avid regarded no iniguiti/
in his hearty but hated every evil way, Psalm Ixvi.
18, the desires of his soul were, that it wight be so
directed that he might keep God's law, Psalm cxix.
5. And if there had been no binding law, yet there
was such a sweet sympathy and agreement betwixt
his soul and God's truth, that he delighted in it
above all natural sivcetness ; hence it is that Saint
John saith, He that is born of God cannot sin,
1 John iii. 9, that is, so far forth as he is born of
God; his new nature will not suffer him, he cannot
lie, he cannot deceive, he cannot be earthly minded,
he cannot but love and delight in the persons and
things that are good. There is not only a light in
the understanding, but a new life in the will, and all
other faculties of a godly man ; what good his know-
ledge disco vereth, that his will makes choice of, and
his heart loveth ; what ill his understanding dis-
covers, that his will hateth and abstains from. But
in a man not thoroughly converted, the will and af-
fections are bent otherwise, he loves not the good he
doth, nor hates the evil he doth not.
Therefore let us make a narrow search into our
souls upon what grounds we oppose sin, and fight
God's battles. A common Christian is not cast down,
because he is disquieted in God's service, or for his
inward failings, that he cannot serve God with that
hberty and freedom he desires, &c. But a godly
man is troubled for his distempers, because they hin-
der the comfortable intercourse betwixt God and his
soul, and that spiritual composedness, and sabbath
of spirit which he enjoyed before, and desires to en-
joy again. He is troubled that the waters of his soul
54 THE SOUL S CONFLICT.
are troubled so, that the image of Christ shines not
in him as it did before. It grieves him to find an
abatement in affection , in love to God, a distraction
or coldness in performing duties, any doubting of
God's favour, any discouragement from duty, &c.
A godly man's comforts and grievances are hid from
the world ; natural men are strangers to them. Let
this be a rule of discerning our estates, how we stand
affected to the distempers of our hearts ; if we find
them troublesome, it is a ground of comfort unto us
that our spirits are ruled by a higher Spirit; and
that there is a principle of that life in us, which can-
not brook the most secret corruption, but rather casts
it out by a holy complaint, as strength of nature doth
poison, which seeks its destruction. And let us be
in love with that work of grace in us, which makes
us out of love with the least stirring that hinders our
best condition.
See again. We may be sinfully disquieted for that
which is not a sin to be disquieted for, David had
sinned if he had not been somewhat troubled for the
banishment from God's house, and the blasphemy of
the enemies of the Church ; but yet, we see, he stops
himself, and sharply takes up his soul for being dis-
quieted : he did well in being disquieted, and in check-
ing himself for the same ; there were good ground's
for both : he had wanted spiritual hfe if he had not
been disquieted : he abated the vigour and liveliness
of his life, by being overmuch disquieted.
THE SOUL S CONFLICT. S$
CHAP. VIII.
Of unfitting Dejection : andvjhenit is excessive. And
what is the right Temper of the Soul herein,
§ I. rjlHEN, how shall 7ve know when a man is
-^ cast down and disquieted, otherwise than
is befitting ?
There is a threefold miscarriage of inward trouble.
1. When the soul is troubled for that it should
not be vexed for, as Ahab, when he was crossed in
his will for Naboth's vineyard.
2. In the ground, as when we grieve for that which
is good, and for that which we should grieve for ; but
it is with too much reflecting upon our own particular.
As in the troubles of the state or Church, we ought
to be affected ; but not because these troubles hinder
any liberties of the flesh, and restrain pride of hfe,
but from higher respects ; as that by these troubles
God is dishonoured, the public exercises of rehgion
hindered, and the gathering of souls thereby stopped ;
as the states and commonwealth, which should be
harbours of the Church, are disturbed; as lawless
courses and persons prevail ; as rehgion and justice
is triumphed over, and trodden under. Men usually
are grieved for pubhc miseries from a spirit of self-love
only, because their own private is embarked in the
public. There is a depth of deceit of the heart in this
matter.
3. So for the measure, when we trouble ourselves
(though not without cause) yet without bounds.
The spirit of man is hke unto moist elements, as
air and water, which have no bounds of their own to
contain them in, but those of the vessel that keeps
56 THE SOUL^S CONFLICT.
them : water is spilt and lost without something to
hold it; so it is with the spirit of man, unless it be
bounded with the Spirit of God. Put the case, a man
be disquieted for sin, for which not to be disquieted
is a sin, yet we may look too much, and too long
upon it, for the soul hath a double eye, one to look
to sin, another to look up to God's mercy in Christ.
Having two objects to look on, we may sin in looking
too much on the one, with neglect of the other.
§ II. Seeing then, disquieting and dejection for sin
is necessary, how shall we know when it exceeds mea-
sure?
First, when it hinders us from holy duties, or in
the pe7]forma7ice of them, by distraction or otherwise ;
whereas they are given to carry us to that which is
pleasing to God, and good to ourselves.
Grief is ill when it taketh off the soul from minding
that it should, and so indisposeth us to the duties of
our callings. Christ upon the cross was grieved to
the utmost, yet it did not take away his care for his
mother : so the good thief, Luke xxiii. 42, in the
midst of his pangs laboured to gain his fellow, and to
save his own soul, and to glorify Christ. If this be
so in grief of body, which taketh away the free use of
reason, and exercise of grace more than any other
grief, then much more in grief from more remote causes;
for in extremity of body the sickness may be such, as
all that we can perform to God is a quiet submission,
and a desire to be carried unto Christ by the prayers
of others ; we should so mind our grief as not to for-
get God's mercy, or our own duty.
Secondly, when we forget the grounds of comfort,
and suffer our mind to run only upon the present
THE SOUL S CONFLICT. 57
grievance, it is a sin to dwell on sin, and turmoil our
thoughts about it, when we are called to thankfulness.
A physician in good discretion forbids a dish at some
times to prevent the nourishment of some disease,
which another time he gives way unto. So we may and
ought to abstain from too much feeding our thoughts
upon our corruptions in case of discouragement, which
at other times is very necessary. It should be our
wisdom in such cases to change the object, and labour
to take off our minds, and give them to that which
calls more for them. Grief oft presseth unseasonably
upon us, when there is cause of joy, and when we
are called to joy ; as Joab justly found fault with Da-
vid for grieving too much, when God had given him
the victory, and rid him and the state of a traitorous
son. God hath made some days for joy, and joy is
the proper work of those days. This is the day which
the Lord hath made, Psalm cxviii. 24. Some in a
sick distemper desire that which increaseth their sick-
ness; so some that are deeply cast down, desire
a wakening ministry, and whatever may cast them
down more ; whereas they should meditate upon com-
forts, and get some sweet assurance of God's love.
Joy is the constant temper which the soul should be
in. Rejoice evermore, 1 Thes. v. 16, saith the Apostle.
If a sink be stirred, we stir it not more, but go into a
sweeter room. So we should think of that which is
comfortable, and of such truths as may raise up the
soul, and sweeten the spirit.
Thirdly, Grief is too much, when it inchnes the soul
to any inconvenient courses : for if it be not looked
to, it is an ill counsellor, when either it hurts the health
of our bodies, or draws the soul, for to ease itself, to
some unlawful liberty. When grief keeps such a noise
58 THE soul's conflict.
in the soul, that it will not hear what the messengers
of God, or the still voice of the Spirit saith ; as in
combustions, loud cries are scarce heard : so in such
cases the soul will neither hear itself nor others. The
fruit of this overmuch trouble of spirit is increase of
trouble.
§ III. Another question may be. What that sweet
and holy temper is the soul should be in, that it
may neither be faulty in the defect, nor too much
abound in grief and sorrow ?
1. The soul must be raised to a right grief.
2. The grief that is raised, though it be right, yet
it must be bounded. Before we speak of raising
grief in the godly, we must know there are some who
are altogether strangers to any kind of spiritual grief
or trouble at all ; such must consider, that the way to
prevent everlasting trouble, is to desire to be troubled
with a preventing trouble. Let those that are not in
the way of grace think with themselves what cause
they have not to take a minute's rest while they are in
that estate. For a man to be in debt both body and
soul, subject every minute to be arrested and carried
prisoner to hell, and not to be moved : for a man to
have the wrath of God ready to be poured out upon
him, and hell gape for him, nay, to carry a hell about
him in conscience, if it were awake, and to have all
his comfort here hanging upon a weak thread of this
life ready to be cut and broken off every moment,
and to be cursed in all those blessings that he enjoys ;
and yet not to be disquieted, but continually trea-
suring up wrath against the day of wrath, by running
deeper into God's books : for a man to be thus, and
not to be disquieted, is but the devil's peace, whilst
THE soul's conflict. 6^
the strong man holds possession. A burning ague
is more hopeful than a lethargy : The best service
that can be done to such men, is to startle and rouse
them, and so with violence to pull them out of the fire,
as Jude speaks, chap, xxiii. or else they will another
day curse that cruel mercy that lets them alone now.
In all their jollity in this world, they are but as a book
fairly bound, which when it is opened is full of nothing
but tragedies. So when the book of their consciences
shall be once opened, there is nothing to be read but
lamentations and woes. Such men were in a way of
hope, if they had but so much apprehension of their
estates, as to ask themselves. What have I done? If
this be true that there are such fearful things prepared
for sinners, why am I not cast down ? Why am I no
more troubled and discouraged for my wicked courses?
Despair to such is the beginning of comfort ; and
trouble the beginning of peace. A storm is the way
to a calm, and hell the way to heaven.
But for raising of a right grief in the soul of a holy
man, look what is the state of the soul in itself in
what terms it is with God : whether there be any sin
hanging on the file unrepented of. If all be not well
within us, then here is place for inward trouble, where-
by the soul may afflict itself.
God saw this grief so needful for his people, that he
appointed certain days for afflicting them. Lev. xvi.
29 ; because it is fit that sin contracted by joy should
be dissolved by grief; and sin is so deeply invested
into the soul, that a separation betwixt the soul and
it cannot be wrought without much grief; when the
soul hath smarted for sin, it sets then the right price
upon reconciliation with God in Christ, and it feeleth
what a bitter thing sin is, and therefore it will be afraid
66 THE soul's conflict.
to be too bold with it afterward ; it likewise awTth
the heart so, that it will not be so loose towards God as
it was before ; and certainly that soul that hath felt
the sweetness of keeping peace with God, cannot but
take deeply to heart, that there should be any thing
in us that should divide betwixt us and the fountain
of our comfort, that should stop the passage of our
prayers and the current of God's favours both towards
ourselves and others, it is such an ill as is the cause
of all other ill, and damps all our comforts.
2. We should look out of ourselves also, consider-
ing whether for troubles at home and abroad, God
calls not to mourning or troubling of ourselves ; grief
of compassion is as well required as grief of contrition.
It is a dead member that is not sensible of the state
of the body. Jeremy, for fear he should not weep
enough for the distressed estate of the Church, desired
of God, that his eyes might be made a fountain of
tears y Jer. ix. 1. A Christian, as he must not be
proud flesh, so neither must he be dead flesh ; none
more truly sensible either of sin or of misery, so far
as misery carries with it any sign of God's displeasure,
than a true Christian : which issues from the life of
grace, which, where it is in any measure, is lively,
and therefore sensible : for God gives motion and
senses for the preservation of life. As God's bowels
are tender towards us, so God's people have tender
bowels towards him, his cause, his people, and his
Church, The fruit of this sensibleness, is earnest
prayer to God. As Melancthon said well, If I cared
for nothing, I would pray for nothing,
2. Grief being thus raised, must, as we said before,
be bounded and guided.
1, God hath framed the soul, and planted such
THE SOUL S CONFLICT. 61
affections in it, as may answer all his dealing towards
his children ; that when he enlargeth himself towards
them, then the soul should enlarge itself to him again ;
when he opens his hand, we ought to open our hearts ;
when he shews any token of displeasure, we should
grieve ; when he troubles us, we should trouble and
grieve ourselves. As God any way disco vereth him-
self, so the soul should be in a suitable pliableness.
Then the soul is as it should be, when it is ready to
meet God at every turn, to joy when he calls for it,
to mourn when he calls for that, to labour to know
God's meaning in every thing.
Again, God hath made the soul for a communion
with himself, which communion is especially placed
in the affections, which are the springs of all spiritual
worship. Then the affections are well ordered, when
we are fit to have communion with God, to love, joy,
trust, to delight in him above all things. The affec-
tions are the inward movings of the soul which then
move best when they move us to God, not from him.
They are the feet of the soul, whereby we walk wuth,
and before God. When we have our affections at
such command, that we can take them off from any
thing in the world, at such times as we are to have
more near communion with God in heaven or prayer,
&c. Gen. xxii. 5. As Abraham when he was to sacri-
fice, left whatsoever might hinder him at the bottom
of the Mount. When we let our affections so far into
the things of the world, as we cannot take them off
when we are to deal with God ; it is a sign of spiritual in-
temperancy. It is said of the Israelites that they brought
jEgypt with them into the wilderness ; so many bring
the world into their hearts with them, when they come
before God.
62 THE SOUL^S CONFLICT.
But because our affections are never well ordered
without judgment, as being to follow, not to lead ;
it is an evidence that the soul is in a fit temper, when
there is such a harmony in it, as that we judge of
things as they are, and affect as we judge, and ex-
ecute as we affect. This harmony within breeds uni-
formity and constancy in our resolutions, so that
there is, as it were, an even thread drawn through
the whole course and tenor of our lives, when we are
not off and on, up and down. It argues an ill state
of body when it is very hot, or very cold, or hot in
one part, and cold in another ; so unevenness of spirit
argues a distemper ; a wise man's Hfe is of one colour
like itself. The soul bred from heaven, so far as it is
heavenly minded, desires to be, hke heaven, above
all storms, uniform, constant; not as things under
the sun, which are always in changes, constant only
in inconstancy. Affections are as it were the wind
of the soul, and then the soul is carried as it should
be, when it is neither so becalmed that it moves not
when it should, nor yet tossed with tempests to move
disorderly. When it is so well balanced that it is
neither lift up, nor cast down too much, but keepeth
a steady course. Our affections must not rise to be-
come unruly passions, for then as a river that over-
floweth the banks, they carry much slime and soil
with them. Though affections be the wind of the
soul, yet unruly passions are the storms of the soul,
and will overturn all, if they be not suppressed. The
best, as we see in David here, if they do not steer
their hearts aright, are in danger of sudden gusts.
A Christian must neither be a dead sea, nor a raging
sea.
Our affections are then in best temper, when they
THE SOUL S CONFLICT. 63
become so many graces of the Spirit ; as when love
is turned to a love of God ; joy, to a delight in the
best things ; fear, to a fear of offending him more than
any creature ; sorrow, to a sorrow for sin, &c.
They are likewise in good temper, when they move
us to all duties of love and mercy towards others ;
when they are not shut where they should be open,
nor open where they should be shut.
Yet there is one case wherein exceeding affection
is not over exceeding ; as in an ecstasy of zeal upon
a sudden apprehension of God's dishonour, and his
cause trodden under foot. It is better in this case,
rather scarce to be own men, than to be calm or quiet.
It is said of Christ and David, that their hearts were
eaten up with a holy zeal for God's house. In such
a case Moses, unparalleled for meekness, was turned
into a holy rage. The greatness of the provocation,
the excellency of the object, and the weight of the
occasion, bears out the soul, not only without blame,
but with great praise, in such seeming distempers.
It is the glory of a Christian to be carried with full
sail, and as it were with a spring- tide of affection.
So long as the stream of affection runneth in the due
channel, and if there be great occasions for great mo-
tions, then it is fit the affections should rise higher,
as to burn with zeal, to be sick of love, Cant. ii. 5.
to be more vile for the Lord, as David ; to be counted
out of our wits with Saint Paul, to further the cause
of Christ and the good of souls.
Thus we may see the life of a poor Christian in
this world. 1. He is in great danger, if he be not
troubled at all. 2. When he is troubled, he is in dan-
ger to be over-troubled. 3. When he hath brought
his soul in tune again, he is subject to new troubles.
64 THE SOUL S CONFLICT.
Betwixt this ebbing and flowing there is very httle
quiet. Now because this cannot be done without a
great measure of God's Spirit, our help is to make use
of that promise of giving the holy Ghost to them that
ask it, John xi. 13. To teach us when, how long,
and how much to grieve : and when, and how long,
and how much to rejoice ; the Spirit must teach the
heart this, who as he moved upon the waters before
the creation, so he must move upon the waters of our
souls, for we have not the command of our own hearts.
Every natural man is carried away with his flesh and
humours, upon which the devil rides, and carries
him whither he list; he hath no better counsellors
than flesh and blood, and Satan counselling with
them. But a godly man is not a slave to his carnal
affections, but (as David here) labours to bring into
captivity the first motions of sin in his heart.
CHAP. IX.
Of the Soul's Disquiets, God's Dealings, and
Power to contain ourselves in order,
MOREOVER we see, that ^^e soUl hath disquiets
proper to itself, besides those griefs of sympathy
that arise from the body ; for here the soul com-
plains of the soul itself, as when it is out of the body
it hath torments and joys of its own. And if these
troubles of the soul be not well cured, then by way
of fellowship and redundance they will aflect the out-
ward man, and so the whole man shall be en wrapt in
misery.
From whence we further see, that God, when he
tvill humble a man, need not fetch forces from with-
out, if he let but our own hearts loose, we shall have
THE SOUL S CONFLICT. 65
trouble and work enough, though, we were as holy
as David, God did not only exercise him with a re-
beUious son out of his own loins, but with rebellious
risings out of his own heart. If there were no enemy
in the world, nor devil in hell, we carry that within
us, that, if it be let loose, will trouble us more than
all the world besides. Oh that the proud creature
should exalt himself against God, and run into a vo-
luntary course of provoking him, who cannot only
raise the humours of our bodies against us, but the
passions of our minds also to torment us ! There-
fore it is the best wisdom not to provoke the great
God, for are we stronger than he, 1 Cor. x. 22, that
can raise ourselves against ourselves ? and work won-
ders not only in the great world, but also in the little
world, our souls and bodies, when he pleases ?
We see likewise hence a necessity of having some-
thing in the soul above itself, it must be partaker of
a diviner nature than itself ; otherwise, when the
most refined part of our souls, the very spirit of our
minds is out of frame, what shall bring it in again ?
Therefore we must conceive in a godly man, a double
self, one which must be denied, the other which must
deny ; one that breeds all the disquiet, and another
that stilleth what the other hath raised. The way to
still the soul, as it is under our corrupt self, is not to
parley with it, and divide government for peace sake,
as if we should gratify the flesh in some things, to re-
deem liberty to the spirit in other things ; for we shall
find the flesh will be too encroaching. We must
strive against it, not with subtlety and discourse so
much, as with peremptory violence silence it and vex
it ; an enemy that parleys will yield at length. Grace
is nothing else but that blessed power, whereby as
THE SOUL S CONFLICT.
spiritual we gain upon ourselves as carnal. Holy love
is that which we gain of self-love ; and so joy, and
delight, &c. Grace labours to win ground of the old
man, until at length it be all in all; indeed we are never
ourselves perfectly, till we have wholly put off our-
selves ; nothing should be at a greater distance to us,
than ourselves. This is the reason why carnal men
that have nothing above themselves but their corrupt
self, sink in great troubles, having nothing within to
uphold them, whereas a good man is wiser than himself,
holier than himself, stronger than himself, there is
something in him more than a man. There be evils
that the spirit of man alone out of the goodness of na-
ture cannot bear, but the spirit of man assisted with a
higher spirit, will support and carry him through. It is
a good trial of a man's condition to know what he es-
teems to be himself. A godly man counts the inner
man, the sanctified part, to be himself, whereby he
stands in relation to Christ and a better life. Another
man esteems his contentment in the world, the satis-
faction of his carnal desires, the respect he finds from
men by reason of his parts, or something without him,
that he is master of, this he counts himself, and by
this he values himself, and to this he makes his best
thoughts and endeavours serviceable ; and of crosses
in these things he is most sensible, and so sensible,
that he thinks himself undone if he seeth not a present
issue out of them.
That which most troubles a good man in all troubles
is himself, so far as he is unsubdued ; he is more dis-
quieted with himself, than with all troubles out of
himself; when he hath gotten the better once of him-
self, whatsoever falls from without, is light ; where
the spirit is enlarged, it cares not much for outward
THE soul's conflict. 615
bondage ; where the spirit is h^tsome, it cares not
much for outward darkness; where the spirit is settled,
it cares not much for outward changes ; where the
spirit is one with itself, it cannot bear outward breaches ;
where the spirit is sound, it can bear outward sickness.
Nothing can be very ill with us, when all is well within.
This is the comfort of a holy man, that though he be
troubled with himself, yet by reason of the spirit in
him, which is his better self, he works out by degrees
whatever is contrary. As spring- water being clear of
itself, works itself clean, though it be troubled by
something cast in ; as the sea will endure no poison-
ful thing, but casts it upon the shore. But a carnal
man is like a spring corrupted, that cannot work it-
self clear, because it is wholly tainted ; his eye and
light is darkness, and therefore no wonder if he seeth
nothing. Sin lieth upon his understanding, and hin-
ders the knowledge of itself ; it lies close upon the will,
and hinders the striving against itself.
True self that is worth the owning, is when a man
is taken into a higher condition, and made one with
Christ, and esteems neither of himself nor others, as
happy for any thing according to the flesh. 1. He is
under the law and government of the Spirit, and so
far as he is himself, works according to that principle.
2. He labours more and more to be transformed into
the likeness of Christ, in whom he esteemeth that he
hath his best being. 3. He esteems of all things that
befall him, to be good or ill, as they further or hinder
his best condition. If all be well, for that, he counts
himself well, whatsoever else befalls him.
Another man when he doth any thing that is good,
acts not his own part ; but a godly man when he
doth good, is in his proper element; what another
68 THE soul's conflict.
man doth for by-ends and reasons, that he doth from
a new nature ; which if there were no law to compel,
yet would move him to that which is pleasing to
Christ. If he be drawn aside by passion or tempta-
tion, that he judgeth not to be himself, but taketh a
holy revenge on himself for it, as being redeemed and
taken out from himself; he thinks himself no debtor,
nor to owe any service to his corrupt self. That
which he plots and projects and works for is, that
Christ may rule every where, and especially in him-
self, for he is not his own but Christ's, and therefore
desires to be more and more emptied of himself, that
Christ might be all in all in him.
Thus we see what great use there is of dealing
with ourselves, for the better composing and settling
of our souls. Which though it be a course without
glory and ostentation in the world, as causing a man
to retire inwardly into his own breast, having no
other witness but God and himself; and though it
be likewise irksome to the flesh, as caUing the soul
home to itself, being desirous naturally to wander
abroad, and be a stranger at home : yet it is a course
both good in itself, and makes the soul good.
For by this means the judgment is exercised and
rectified, the will and affections ordered, the whole
man put into a holy frame fit for every good action.
By this the tree is made good and the fruit cannot
but be answerable ; by this the soul itself is set in
tune, whence there is a pleasant harmony in our
whole conversation. Without this, we may do that
which is outwardly good to others, but we can never
be good ourselves. The first justice begins within,
when there is a due subjection of all the powers of
the soul to the spirit, as sanctified and guided by
THE SOUL S CONFLICT. 69
God's Spirit ; when justice and order is first estab-
lished in the soul, it will appear from thence in all
our dealings. He that is at peace in himself, will be
peaceable to others, peaceable in his family, peaceable
in the church, peaceable in the state ; the soul of a
wicked man is in perpetual sedition ; being always
troubled in itself, it is no wonder if it be troublesome
to others. Unity in ourselves is before union with
others.
To conclude this first part, concerning intercourse
with ourselves. As we desire to enjoy ourselves, and
to live the life of men and of Christians, which is, to
understand our ways : as we desire to live comfort-
ably, and not to be accessory of yielding to that sorrow
which causeth death : as we desire to answer God
and ourselves, when we are to give an account of the
inward tumults of our souls ; as we desire to be
vessels prepared for every good work, and to have
strength to undergo any cross : as we desire to have
healthy souls, and to keep a sabbath within ourselves :
as we desire not only to do good, but to be good in
ourselves : so let us labour to quiet our souls, and
often ask a reason of ourselves. Why we should not be
quiet ?
CHAP. X.
Means not to he overcharged with Sorrow,
TO help us further herein, besides that which
hath been formerly spoken,
1 . We must take heed of building an ungrounded
confidence of happiness for time to come : which
makes us when changes come, 1. Unacquainted with
them ; 2. Takes away expectation of them ; 3. And
70 THE soul's conflict.
preparation for them. When any thing is strange
and sudden, and lights upon us unfurnished and un-
fenced, it must needs put our spirits out of frame.
It is good therefore to make all kind of troubles fa-
miliar to us, in our thoughts at least, and this will
break the force of them. It is good to fence our
souls beforehand against all assaults, as men use to
keep out the sea, by raising banks ; and if a breach
be made, to repair it presently.
We had need to maintain a strong garrison of holy
reasons against the assaults of strong passions ; we
may hope for the best, but fear the worst, and pre-
pare to bear whatsoever. We say that a set diet is
dangerous, because variety of occasions will force us
upon breaking of it : so in this world of changes we
cannot resolve upon any certain condition of life, for
upon alteration the mind is out of frame. We can-
not say this or that trouble shall not befall, yet we may,
by help of the Spirit, say, nothing that doth befall shall
make me do that which is unworthy of a Christian.
That which others make easy by suffering, that
a wise man maketh easy by thinking of before-
hand. If we expect the worst, when it comes, it is
no more than we thought of: if better befalls us,
then it is the sweeter to us, the less we expected it.
Our Saviour foretells the worst : In the world you
shall have tribulation^ Job xvi. 33, therefore look
for it, but then he will not leave us. Satan deludes
with many promises : but when the contrary falls out,
he leaves his followers in their distresses. We desire
peace and rest, but we seek it not in its own place ;
There is a rest for God's people, Heb. iv. 9, but that
is not here, nor yet; but it remains for them ; they
rest from their labours, Rev. xiv. 13, but that is after
THE soul's conflict. 71
they are dead in the Lord, There is no sound rest
till then. Yet this caution must be remembered,
that we shape not in our fancies such troubles as are
never likely to fall out. It comes either from weak-
ness or guiltiness, to fear shadows. We shall not
need to make crosses, they will, as we say of foul
weather, come before they be sent for. How many
evils do people fear, from which they have no further
hurt than what is bred only by their causeless fears ?
Nor yet, if they be probable, must we think of them
so as to be altogether so affected, as if undoubtedly
they would come, for so we give certain strength to
an uncertain cross, and usurp upon God, by antici-
pating that which may never come to pass. It was
rashness in David to say, / shall one day perish by
the hand of Saul , 1 Sam. xxvii. 1.
If they be such troubles as will certainly come to
pass, as parting with friends and contentments, at
least, by death ; then 1 . Think of them so as not to
be much dismayed, but furnish thy heart with strength
before hand, that they may fall the lighter. 2. Think
of them so as not to give up the bucklers to passion,
and lie open as a fair mark for any uncomfortable
accident to strike to the heart; nor yet so think of
them as to despise them, but to consider of God's
meaning in them, and how to take good by them.
3. Think of the things we enjoy, so as to moderate
our enjoying of them, by considering there must be
a parting, and therefore how we shall be able to bear
it when it comes.
2. If we desire not to be overcharged with sorrow,
when that which we fear is fallen upon us, we must
then beforehand look that our love to any thing in
this world shoot not so far as that, when the time of
72 THE soul's conflict.
severing cometh, we part with so much of our hearts
by that rent. Those that love too much will always
grieve too much. It is the greatness of our affections
which causeth the sharpness of our afflictions. He
that cannot abound without pride and high minded-
ness will not want without too much dejectedness.
Love is planted for such things as can return love ;
and make us better by loving them, wherein we shall
satisfy our love to the full. It is pity so sweet an af-
fection should be lost ; so sorrow is for sin, and for
other things as they make sin the more bitter to us.
The life of a Christian should be a meditation how to
unloose his affections from inferior things; he will
easily die that is dead before in affection. But this
will never be unless the soul seeth something better
than all things in the world, upon which it may bestow
itself. In that measure our affections die in their ex-
cessive motion to things below, as they are taken up
with the love and admiration of the best things. He
that is much in heaven in his thoughts is free from
being tossed with tempests here below ; the top of
those mountains that are above the middle region,
are so quiet as that the lightest things, as ashes, lie
still and are not moved. The way to mortify earthly
members, that bestir themselves in us, is to mind
things above, Col. iii. 1, 5. The more the ways of
wisdom lead us on high, the more we avoid the snares
below.
In the uncertainty of all events here, labour to
frame that contentment in and from our own selves,
which the things themselves will not yield ; frame peace
by freeing our hearts from too much fear, and riches
by freeing our hearts from covetous desires. Frame
a sufficiency out of contentedness ; if the soul itself
THE SOUL S CONFLICT. 73
be out of tune, outward things will do no more good
than a fair shoe to a gouty foot.
And seek not ourselves abroad out of ourselves in
the conceits of other men. A man shall never live
quietly that hath not learned to be set light by of
others. He that is little in his own eyes will not be
troubled to be little in the eyes of others. Men that
set too high a price upon themselves, when others
will not come to their price, are discontent. Those
whose condition is above their worth, and their pride
above their condition, shall never want sorrow; yet
we must maintain our authority and the image of
God in our places, for that is God's and not ours ;
and we ought so to carry ourselves as we approve
ourselves to their consciences, though we have not
their good words ; Let none despise thy youth, saith
Saint Paul to Timothy ; that is, ivalk so before them
as they shall have no cause. It is not in our own
power what other men think or speak, but it is in our
power, by God's grace, to live so that none can think
ill of us, but by slandering, and none believe ill but
by too much credulity.
3. When any thing seizeth upon us, we must take
heed we mingle not our own passions with it; we
must neither bring sin to, nor mingle sin with the
suffering; for that* will trouble the spirit more than
the trouble itself. We are more to deal with our
own hearts than with the trouble itself. We are not
hurt till our souls be hurt. God will not have it in
the power of any creature to hurt our souls, but by
our own treason against ourselves.
Therefore we should have our hearts in continual
jealousy, for they are ready to deceive the best. In
sudden encounters, some sin doth many times discover
T4 THE soul's conflict.
itself, the seed whereof heth hid in our natures, which
we think ourselves very free from. Who would have
thought the seeds of murmuring had lurked in the
meek nature of Moses ? That the seeds of murther
had lurked in the pitiful heart of David ? 2 Sam. xii.
9. That the seeds of denial of Christ, Mat. xxvi. 72,
had lien hid in the zealous affection of Peter towards
Christ ? If passions break out from us, which we are
not naturally inclined unto, and over which by grace
we have got a great conquest, how watchful need we
be over ourselves in those things, which by temper,
custom, and company, we are carried unto ? and what
cause have we to fear continually that we are worse
than we take ourselves to be ?
There are many unruly passions lie hid in us, until
they be drawn out by something that meeteth with
them; either 1. by way of opposition, as when the
truth of God spiritually unfolded meets with some be-
loved corruption, it swelleth bigger ; the force of gun-
powder is not known until some spark light on it ;
and oftentimes the stillest natures, if crossed, discover
the deepest corruptions. Sometimes it is drawn out
by dealing with the opposite spirits of other men.
Oftentimes retired men know not what lies hid in
themselves.
2. Sometimes by crosses, as many people whilst the
freshness and vigour of their spirits lasteth, and while
the flower of age, and a full supply of all things conti-
nueth, seem to be of a pleasing and calm disposition ;
but afterwards, when changes come, like Job's wife,
they are discovered. Then that which in nature is
unsubdued, openly appears.
3. Temptations likewise have a searching power to
bring that to hght in us which was hidden before.
THE soul's conflict. 75
Satan hatli been a winnower and a sifter of old, Luke
xxii. 3 : he thought if Job had been but touched in his
body, he would have cursed God to his face, Job i.
Some men out of policy conceal their passion,
until they see some advantage to let it out; as Esau
smothered his hatred until his father's death. When
the restraint is taken away, men, as we say, show
themselves in their pure naturals ; unloose a tiger or
a lion, and you know what he is.
4. Further, let us see more every day into the state
of our own souls ; what a shame is it that so nimble
and swift a spirit as the soul is, that can mount up to
heaven, and from thence come down into the earth in
an instant, should, whilst it looks over all other things,
overlook itself ? that it should be skilful in the story,
almost, of all times and places, and yet ignorant of
the story of itself? that we should know what is done
in the court and country, and beyond the seas, and
be ignorant of what is done at home in our own
hearts ? that we should live known to others, and yet
die unknown to ourselves ? that we should be able to
give account of any thing better than of ourselves to
ourselves? This is the cause why we stand in our
own light; why we think better of ourselves than
others, and better than is cause. This is that which
hindereth all reformation ; for how can we reform that
which we are not willing to see, and so we lose one
of the surest evidences of our sincerity, which is, a
wiUingness to search into our hearts, and to be searched
by others. A sincere heart will offer itself to trial.
And therefore let us sift our actions, and our pas-
sions, and see what is flesh in them, and what is spirit,
and so separate the precious from the vile. It is
good hkewise to consider what sin we were guilty of
76 THE soul's conflict.
before, which moved Gocl to give us up to excess in
any passion, and wherein we have grieved his Spirit.
Passion will be more moderate when thus it knows it
must come to the trial and censure. This course will
either make us weary of passion, or else passion will
make us weary of this strict course. We shall find
it the safest way to give our hearts no rest, till we
have wrought on them to purpose, and gotten the
mastery over them.
When the soul is inured to this dealing with itself,
it will learn the skill to command, and passions will
be soon commanded, as being inured to be examined
and checked ; as we see dogs, and such like domes-
tical creatures, that will not regard a stranger, yet
will be quieted in brawls presently, by the voice of
their master, to which they ace accustomed. This
tits us for service. Unbroken spirits are like unbroken
horses, unfit for any use, until they be thoroughly
subdued.
5. And it were best to prevent, as much as in us
lieth, the very first risings, before the soul be over-
cast ; passions are but little motions at the first, but
grow as rivers do, greater and greater, the further
they are carried from the spring. The first risings
are the more to be looked unto, because there is most
danger in them, and we have least care over them.
Sin, like rust, or a canker, will by little and little eat
out all the graces of the soul. There is no staying
when we are once down the hill, till we come to the
bottom. No sin but is easier kept out, than driven
out. If we cannot prevent wicked thoughts, yet we
may deny them lodging in our hearts. It is our
giving willing entertainment to sinful motions, that
increaseth guilt, and hindereth our peace. It is that
THE soul's conflict. 77
which moveth God to give us up to a further degree
of evil affections. Therefore what we are afraid to do
before men, we should be afraid to think before God.
It would much further our peace to keep our judg-
ments clear, as being the eye of the soul, whereby we
may discern in every action and passion, what is good,
and what is evil; as likewise to preserve tenderness
of heart, that may check us at the first, and not brook
the least evil being discovered. When the heart be-
gins once to be kindled, it is easy to smother the
smoke of passion, which otherwise will fume up into
the head, and gather into so thick a cloud, as we
shall lose the sight of ourselves, and what is best to
be done. And therefore David here labours to take
up his heart at the first ; his care was to crush the
very first insurrections of his soul, before they came
to break forth into open rebellion : storms we know
rise out of little gusts. Little risings neglected cover
the soul before we are aware. If we would check
these risings and stifle them in their birth, they would
not break out afterwards to the reproach of rehgion,
to the scandal of the weak, to the offence of the strong,
to the grief of God's Spirit in us, to the disturbance
of our own spirits in doing good, and to the disheart-
ening of us in troubling of our inward peace, and
thereby weakening our assurance. Therefore let us
stop beginnings as much as may be ; and so soon as
they begin to rise, let us begin to examine what raised
them, and whither they are about to carry us. Psalm
iv. The way to be still, is to examine ourselves first;
and then censure what stands not with reason. As
David doth, when he had given way to unbefitting
thoughts of God's providence. So foolish ^ saith he,
was I, and as a beast before thee, Psalm Ixxiii. 22.
78 THE soul's conflict.
Especially, then look to these sinful stirrings when
thou art to deal with God. I am to have communion
with a God of peace ; what then do turbulent thoughts
and affections in my heart ? I am to deal with a pa-
tient God, why should I cherish revengeful thoughts ?
Abraham drove away the birds from the sacrifice^
Gen. XV. 11. Troublesome thoughts like birds will
come before they be sent for, but they should find
entertainment accordingly.
6. In all our grievances let us look to something
that may comfort us, as well as discourage : look to
that we enjoy, as well as that we want. As in pros-
perity God mingles some crosses to diet us ; so in all
crosses there is 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 evil, God
usually maketh up that with some advantage in an-
other kind, wherein we are inferior to others. Others
are in greater place, so they are in greater danger.
Others be richer, so their cares and snares be greater;
the poor in the world may be richer in faith than
they. Jam, ii. 5. The soul can better digest and
master a low estate than a prosperous, and if under
some abasement, it is in a less distance from God.
Others are not so afflicted as we, then they have less
experience of God's gracious power than we. Others
may have more healthy bodies, but souls less weaned
from the world. We would not change conditions
with them, so as to have their spirits with their con-
dition. For one half of our lives, the meanest are as
happy and free from cares, as the greatest monarch :
that is, whilst both sleep ; and usually the sleep of the
one is sweeter than the sleep of the other. What is
all that the earth can afford us, if God deny health?
THE soul's conflict. 79
and this a man in the meanest condition may enjoy.
That wherein one man differs from another, is but
title, and but for a Httle time ; death leveleth all.
There is scarce any man, but the good he receives
from God is more than the ill he feels, if our unthankful
hearts would suffer us to think so. Is not our health
more than our sickness ? do w^e not enjoy more than
we want, I mean, of the things that are necessary ;
are not our good days more than our evil ? but we
would go to heaven upon roses, and usually one cross
is more taken to heart, than a hundred blessings.
So unkindly we deal with God. Is God indebted to
us ? doth he owe us any thing ? those that deserve
nothing, should be content with any thing.
We should look to others as good as ourselves, as
well as to ourselves, and then we shall see it is not
our own case only ; who are we that we should look
for an exempted condition from those troubles which
God's dearest children are addicted unto ?
Thus when we are surprised contrary to our look-
ing for and liking, we should study rather how to
exercise some grace, than give way to any passion.
Think now is a time to exercise our patience, our
wisdom, and other graces. By this means we shall
turn that to our greatest advantage, which Satan in-
tendeth greatest hurt to us by. Thus we shall not
only master every condition, but make it serviceable
to our good. If nature teach bees, not only to ga-
ther honey out of sweet flowers, but out of bitter,
shall not grace teach us to draw even out of the bit-
terest condition something to better our souls ? we
learn to tame all creatures, even the wildest, that we
may bring them to our use ; and why should we give
way to our own unruly passions ?
80 THE soul's conflict.
7. It were good to have in our eye the beauty of
a well ordered soul, and we should think that nothing
in this world is of sufficient worth to put us out of
frame. The sanctified soul should be like the sun
in this, which though it worketh upon all these infe-
rior bodies, and cherisheth them by light and influ-
ence ; yet is not moved nor wrought upon by them
again, but keepeth its own lustre and distance : so
our spirits, being of a heavenly breed, should rule other
things beneath them, and not be ruled by them. It
is a holy state of soul to be under the power of nothing
beneath itself. Are we stirred ? then consider, is this
matter worth the loss of my quiet ? What we esteem,
that we love, what we love, we labour for ; and there-
fore let us esteem highly of a clear calm temper, where-
by we both enjoy our God and ourselves, and know
how to rank all things else. It is against nature for
inferior things to rule that, which the wise disposer of
all things hath set above them. We owe the flesh
neither suit nor service, we are no debtors to it.
The more we set before the soul that quiet estate in
heaven, which the souls of perfect men now enjoy, and
itself ere long shall enjoy there, the more it will be
in love with it, and endeavour to attain unto it. And
because the soul never worketh better, than when it
is raised up by some strong and sweet affection ; let
us look upon our nature, as it is in Christ, in whom
it is pure, sweet, calm, meek, every way lovely. This
sight is a changing sight, love is an aflection of imi-
tation, we affect a likeness to him we love. Let us
learn of Christ to be humble and meek, and then we
shall find rest to our souls, Matt. xi. 29. The set-
ting of an excellent idea and platform before us, will
raise and draw up our souls higher, and make us sen-
THE SOUL S CONFLICT. 81
sible of the least moving of spirit, that shall be con-
trary to that, the attainment whereof we have in our
desires. He will hardly attain to mean things, that sets
not before him higher perfection. Naturally we love to
see symmetry and proportion, even in a dead picture,
and are much taken with some curious piece. But why
should we not rather labour to keep the affections of
the soul in due proportion ? seeing a meek and well
ordered soul is not only lovely in the sight of men and
angels, but is much set by, by the great God himself.
But now the greatest care of those that set highest
price upon themselves is, how to compose their out-
ward carriage in some graceful manner, never study-
ing how to compose their spirits ; and rather how to
cover the deformity of their passions than to cure them.
Whence it is that the foulest inward vices are covered
with the fairest vizards, and to make this the worse,
all this is counted the best breeding.
The Hebrews placed all their happiness in peace,
and when they would comprise much in one word,
they would wish peace. This was that the angels
rought news of from Heaven, at the birth of Christ.
Now peace riseth out of quietness and order, and God
that is the God of peace ^ is the God of order first,
1 Cor. xiv. 33. What is health, but when all the
members are in their due positure, and all the humours
in a settled quiet ? Whence ariseth the beauty of the
world, but from that comely order wherein every crea-
ture is placed ; the more glorious and excellent crea-
tures above, and the less below ? So it is in the soul ;
the best constitution of it is when by the Spirit of
God it is so ordered, as that all be in subjection to
the law of the mind. What a sight were it for the
feet to be where the head is, and the earth to be
82 THE SOUL S CONFLICT.
where the heaven is, to see all turned upside down ?
And to a spiritual eye it seems as great a deformity,
to see the soul to be under the rule of sinful passions.
ComeKness riseth out of the fit proportion of divers
members to make up one body, when every member
hath a beauty in itself, and is likewise well suited to
other parts ; a fair face and a crooked body, comely
upper parts, and the lower parts uncomely, suit not
well ; because comehness stands in oneness, in a fit
agreement of many parts to one ; when there is the
head of a man, and the body of a beast, it is a mon-
ster in nature ; and is it not as monstrous for to have
an understanding head, and a fierce untamed heart ?
It cannot but raise up a holy indignation in us against
these risings, when we consider how unbeseeming
they are ; what do these base passions in a heart de-
dicated to God, and given up to the government of
his Spirit ? What an indignity is it for princes to go
afoot, and servants on horseback ? for those to rule,
whose place is to be ruled ? as being good attendants,
but bad guides. It was Cham's curse to be a servant
of servants.
8. This must be strengthened with a strong self-
denial, without which there can be no good done in
religion.
There be two things that most trouble us in the
way to heaven ; corruption within us, and the cross
without us ; that which is within us must be denied,
that that which is without us may be endured. Other-
wise we cannot follow him by whom we look to be
saved. The gate, the entrance of religion, is narrow ;
we must strip ourselves of ourselves before we can
enter ; if we bring any ruling lust to religion, it will
prove a bitter root of some gross sin, or of apostacy
and final desperation.
THE SOUL S CONFLICT. 83
Those that sought the praise of men, more than
the praise of God, John xii. 43, could not beHeve,
because that lust of ambition would, when it should
be crossed, draw them away. The young man thought
it better for Christ to lose a disciple, than that he
should losehis possession. Matt. xix. 22, and therefore
went away as he came ; Matt. xiii. 25. The third
{ground came to nothing, because the plough had not
gone deep enough to break up the roots, whereby
their hearts were fastened to earthly contentments.
This self-denial we must carry with us through all
the parts of religion, both in our active and passive
obedience ; for in obedience there must be a subjec-
tion to a superior ; but corrupt self, neither is subject,
nor can be, Rom. viii. it will have an oar in every
thing, and maketh every thing, yea, religion service-
able to itself. It is the idol of the world, or rather
the god that is set highest of all in the soul ; and so
God himself is made but an idol. It is hard to deny
a friend who is another self, harder to deny a wife
that heth in the bosom, but most hard to deny our-
selves. Nothing so near us as ourselves to ourselves,
and yet nothing so far off. Nothing so dear, and
yet nothing so malicious and troublesome. Hypo-
crites would part with the fruit of their body, Mic.
vi. sooner than the sin of their souls.
CHAP. XI.
Signs of victory over ourselves, and of a subdued
spirit,
JT^UT how shall we know, whether we have by
-'-^ grace got the victory over ourselves or not?
I answer, 1. If in good actions we stand not so
much upon the credit of the action, as upon the good
84 THE soul's conflict.
that is done. What we do as unto God, we look for
acceptance from God. It was Jonas his fault to
stand more upon his own reputation, than the glory
of God's mercy. It is a prevaihng sign, when though
there be no outward encouragements, nay, though
there be discouragements, yet we can rest in the com-
fort of a good intention. For usually inward com-
fort is a note of inward sincerity. Jehu must be seen,
or else all is lost, 2 Kings x. 16.
2. It is a good evidence of some prevailing, when
upon religious grounds we can cross ourselves in those
things unto which our hearts stand most affected;
this showeth we reserve God his own place in our
hearts.
3. When being privy to our own inchnation and
temper, we have gotten such a supply of spirit, as
that the grace which is contrary to our temper appears
J n us. As oft we see, none more patient, than those
that are naturally inclined to intemperancy of passion,
because natural proneness makes them jealous over
themselves. Some out of fear of being overmuch
moved, are not moved so much as they should be:
this jealousy stirreth us up to a careful use of all helps,
where grace is helped by nature, there a little grace
will go far; but where there is much untowardness
of nature, there much grace is not so well discerned.
Sour wines need much sweetening ; and that is most
spiritual which hath least help from nature, and is
won by prayer and pains.
4. When we are not partial when the things con-
cern ourselves. David could allow himself another
man's wife, and yet judgeth another man worthy of
death for taking away ^poor man's lamb, 2. Sam. xii.
4. Men usually favour themselves too much, when
THE SOUL S CONFLICT. 85
they are chancellors in their own cause, and measure
all things by their private interest. He hath taken a
good degree in Christ's school, that hath learned to
foro:et himself here.
5. It is a good sign, when upon discovery of self-
seeking we can gain upon our corruption; and are
wiUing to search and to be searched, what our incli-
nation is, and where it faileth. That which we favour,
we are tender of, it must not be touched. A good
heart, when any corruption is discovered by a search-
ing ministry, is affected as if it had found out a deadly
enenw. Touchiness and passion argues guilt.
6^ This is a sign of a man's victory over himself,
when he loves health and peace of body and mind,
with a supply of all needful things, chiefly for this
end, that he may with more freedom of spirit serve
God in doing good to others.^ So soon as grace en-
tereth into the heart, it frameth the heart to be in
some measure public : and thinks it hath not its end,
in the bare enjoying of any thing, until it can improve
what it hath for a further end. Thus to seek our-
selves is to deny ourselves, and thus to deny ourselves
is truly to seek ourselves. It is no self-seeking, when
we care for no more than that, without which we can-
not comfortably serve God. When the soul can say
unto God, Lord, as thou wouldst have me serve thee
in my place, so grant me such a measure of health
and strength, wherein I may serve thee.
But what if God thinks it good, that I shall serve
him in weakness, and in want, and suffering.
Then, it is a comfortable sign of gaining over our
own wills, when we can yield ourselves to be disposed
of by God, as knowing best what is good for us.
There is no condition but therein we may exercise
66 THE soul's conflict.
some grace, and honour God in some measure. Yet
because some enlargement of condition is ordinarily
that estate wherein we are best able to do good in ; we
may in the use of means desire it, and upon that, re-
sign up ourselves wholly unto God, and make his will
our will, without exception or reservation, and care for
nothing more than we can have with his leave and love.
This Job had exercised his heart unto ; whereupon
in that great change of condition, he sinned not, Job ii.
that is, fell not into the sins incident to that dejected
and miserable state ; into sins of rebellion and dis-
content. He carried his crosses comely, with that
staidness and resignedness, which became a holy
man.
7. It is further a clear evidence of a spirit subdued,
when we will discover the truth of our affection to-
wards God and his people though with censure of
others. David was content to endure the censure of
neglecting the state and majesty of a king, out of joy
for settling the ark. Nehemiah could not dissemble
his grief for the ruins of the church, though in the
king's presence : Neh, ii. 3. It is a comfortable sign
of the wasting of self-love, when we can be at a point
what becomes of ourselves, so it go well with the cause
of God and the church.
Now the way to prevail still more over ourselves,
as when we are to do or suffer any thing, or withstand
any person in a good cause, &c. is, not to think that
we are to deal with men, yea, or with devils so much
as with ourselves. The saints resisted their enemies
to death, by resisting their own corruptions first : if
we once get the victory over ourselves, all other things
are conquered to our ease. All the hurt Satan and
the world do us, is by correspondency with ourselves.
THE SOUL S CONFLICT. 87
All things are so far under us, as we are above our-
selves.
For the further subduing of ourselves, it is good to
follow sin to the first hold and castle, which is corrupt
nature ; the streams will lead us to the spring head :
indeed the most apparent discovery of sin is in the
outward carriage ; we see it in the fruit before in the
root ; as we see grace in the expression before in the
affection : but yet we shall never hate sin thoroughly,
until we consider it in the poisoned root from whence
it ariseth.
That which least troubles a natural man, doth most
of all trouble a true christian ; a natural man is some-
times troubled with the fruit of his corruption, and
the consequents of guilt and punishment that attend
it ; but a true-hearted christian, with corruption itself;
this drives him to complain with St. Paul, wretched
man that I am, who shall deliver me, not from the
members only, but yVom this body of death ? Rom. vii.
which is as noisome to my soul, as a dead carrion is
to my senses ; which together with the members, is
marvellously nimble and active; and hath no days,
or hours, or minutes of rest ; always laying about it
to enlarge itself, and like spring water, which the more
it issueth out, the more it may.
It is a good way, upon any particular breach of
our inward peace, presently to have recourse to that
which breeds and foments all our disquiet. Lord !
what do I complain of this my unruly passion? I carry
a nature about me subject to break out continually
upon any occasion ; Lord ! strike at the root, and
dry up the fountain in me. Thus David doth arise
from the guilt of those two foul sins, of murder and
adultery, Psalm li. to the sin of his nature, the root
88 THE SOUL S CONFLICT.
itself; as if he should say, Lord ! it is not these actual
sins that defile me only ; but if I look back to my first
conception, I was tainted in the spring of my nature.
This is that which put David's soul so much out
of frame ; for from whence was this contradiction ?
and whence was this contradiction so unwearied, in
making head again and again against the checks of the
Spirit in him ? Whence was it that corruption would
not be said nay? Whence were these sudden and
unlooked for objections of the flesh? but from the
remainder of old Adam in him, which like a Michal
within us is either scoffing at the ways of God ; or as
Job*s wife, fretting and thwarting the motions of God's
Spirit in us; which prevails the more, because it is
homebred in us : whereas holy motions are strangers
to most of our souls. Corruption is loath that a new
comer in should take so much upon him as to control :
as the Sodomites thought much that Lot being a
stranger should intermeddle amongst them. . Gen, xix.
9. If God once leave us as he did Hezekiah to try
what is in us, what should he find but darkness, rebel-
hon, unruliness, doubtings, &c. in the best of us ? this
flesh of ours hath principles against all God*s princi-
ples, and laws against all God's laws, and reasons
ao:ainst all God's reasons. Oh ! If we could but one
whole hour seriously think of the impure issue of our
hearts, it would bring us down upon our knees in hu-
miliation before God. But we can never whilst we
live, so thoroughly as we should, see into the depth
of our deceitful hearts, nor yet be humbled enough
for what we see ; for though we speak of it and con-
fess it, yet we are not so sharpened against this cor-
rupt flesh of ours, as we should. How should it hum-
ble us, that the seeds of the vilest sin, even of the sin
THE SOUL'S COKFLICT./^-^ -^ ,y - ^ i|k <P ^ T T
against the Holy Ghost, is in us ? aim no thank to ^ v
us that they break not out. It should humble us to , ^ V^
hear of any great enormous sin in another man, con- s^^^i^*"'^''^
sidering what our own nature would proceed unto if
it were not restrained. We may see our own nature
in them as face answering face ; if God should take
his Spirit from us, there is enough in us to defile a
whole world; and although we be ingrafted into Christ,
yet we carry about us a relish of the old stock still. - P^^'^'^t
David was a man of a good natural constitution ; and ^ ^"
for grace, a man after God's own heart, and had got
the better of himself in a great measure, and had
learned to overcome himself in matter of revenge, as
in Saul's case, 1 Sam, xxiv. 6 : yet now we see the
vessel is shaken a little, and the dregs appear that
were in the bottom before. Alas ! we know not our
own hearts, till we plough with God's heifer, till his
Spirit bringeth a light into our souls. It is good ta
consider how this impure spring breaks out diversly^
in the divers conditions we are in ; there is no estate
of life, nor no action we undertake, wherein it will
not put forth itself to defile us : it is so full of poison
that it taints whatsoever we do, both our natures, con-
ditions, and actions. In a prosperous condition, like
David, we think we shall never be moved, Psalm xxx.
6. Under the Cross the soul is troubled, and drawn
to murmur, and to be sullen, and sink down in dis-
couragement, to be in a heat almost to blasphemy,
to be weary of our callings, and to quarrel with every
thing in our way. See the folly and fury of most
men in this, for us silly worms to contradict the great
God : and to whose peril is it ? Is it not our own ?
let us gather ourselves with all our wit and strength
together. Alas ! what can we do but provoke him, and
^0 THE soul's conflict.
get more stripes ? we may be sure he will deal with
us, as we deal with our children, if they be froward
and unquiet for lesser matters, we will make them cry
and be sullen for something : refractory, stubborn
horses are the more spurred, and yet shake not off
the rider.
CHAP. XII.
Of oriyiiial right eousnesSynatuj-al corruption, Satan s
joining with it, and our duty thereupon.
§ I. T) UT here mark a plot of spiritual treason ;
X3 Satan joining with our corruption, setteth
the wit on work to persuade the soul, that this in-
ward rebellion is not so bad, because it is natural to
us, as a condition of nature rising out of the first
principles in our creation, and was curbed in by the
bridle of original righteousness, which they would
have accessary and supernatural, and therefore allege
that concupiscence is less odious and more excusable
in us, and so no great danger in yielding and betraying
our souls unto it, and by that means persuading us,
that that which is our deadhest enemy, hath no harm
in it, nor meaneth any to us.
This rebeUion of lusts against the understanding is
not natural, as our nature came out of God's hands
at the first : Gen, i. For this being evil and the
cause of evil, could not come from God who is good,
and the cause of all good, and nothing but good :
who upon the creation of all things pronounced them
good, and after the creation of man pronounced of
all things that they were very good. Now that which
is ill and. very ill, cannot be seated at the same time
in that which is good and iwry good: God created
THE soul's conflict. 91
man at the first, right, he of himself 50 w^ A ^ out many
inventions. As God beautified the heaven with stars,
and decked the earth with variety of plants, and herbs,
and flowers ; so he adorned man his prime creature
here below, with all those endowments that were fit
for a happy condition, and original righteousness was
fit and due to an original and happy condition.
Therefore as the angels were created with all angehcal
perfections, and as our bodies were created in an ab-
solute temper of all the humours ; so the soul was
created in that sweet harmony wherein there was no
discord, as an instrument in tune fit to be moved to
any duty ; as a clean neat glass the soul represented
God's image and holiness.
§ II. Therefore it is so far, that concupiscence
should be natural, that the contrary to it, namely^
righteousness, wherein Adam was created, was natural
to him ; though it were planted in man's nature by
God, and so in regard of the cause of it, was super-
natural, yet because it was agreeable to that happy
condition, without which he could not subsist, in that
respect it w^as natural, and should have been derived,
if he had stood, together with his nature, to his pos-
terity. As heat in the air, though it hath its first
impression from the heat of the sun, yet is natural,
because it agreeth to the nature of that element :
though man be compounded of a spiritual and earthly
substance, yet it is natural that the baser earthly
part should be subject to the superior, because where
there is different degrees of worthiness, it is fit there
should be a subordination of the meaner to that which
is in order higher. The body naturally desires food
and bodily contentments, yet in a man endued with
92 THE SOUL S CONFLICT.
reason this desire is governed so as it becomes not
inordinate : a beast sins not in its appetite, because
it hath no power above to order it. A man that
hves in a sohtary place far remote from company, may
take his Hberty to Hve as it pleaseth him ; but if he
comes to hve under the government of some well or-
dered city, then he is bound to submit to the laws,
and customs of that city, under penalty, upon any
breach of order : so the risings of the soul, howsoever
in other creatures they are not blamable, having no
commander in themselves, above them, yet in man
they are to be ordered by reason and judgment.
Therefore it cannot be, that concupiscence should
be natural, in regard of the state of creation ; it was
Adam's sin which had many sins in the womb of it,
that brought this disorder upon the soul ; Adam's
person first corrupted our nature, and nature being
corrupted, corrupts our persons, and our persons
being corrupted, increase the corruption of our na-
ture, by custom of sinning, which is another nature
in us ; as a stream the farther it runs from the spring
head, the more it enlargeth its channel, by the run-
ning of lesser rivers into it, until it empties itself into
the sea ; so corruption till it be overpowered by grace,
swelleth bigger and bigger, so that though this dis-
order was not natural, in regard of the first creation,
yet since the fall it is become natural, even as we call
that which is common to the whole kind, and propa-
gated from parents to their children, to be natural ;
so that it is both natural and against nature, natural
now, but against nature in its first perfection.
''And because corruption is natural to us, therefore
1. We delight in it, whence it comes to pass, that our
souls are carried along in an easy current, to the
committing of any sin without opposition. 2. Be-
THE SOUL S CONFLICT. 93
cause it is natural, therefore it is unwearied and rest-
less, as light bodies are not wearied in their motion
upwards, nor heavy bodies in their motion down-
wards, nor a stream in its running to the sea, because
it is natural : hence it is that the old man is never
tired in the works of the flesh ; nor never drawn dry.
When men cannot act sin, yet they will love sin, and
act it over again by pleasing thoughts of it, and by
sinful speculation suck out the delight of sin; and
are grieved, not for their sin, but because they want
strength and opportunity to commit it ; if sin would
not leave them, they would never leave sin. This
corruption of our nature is not wrought in us by rea-
son and persuasions, for then it might be satisfied
with reasons, but it is in us by way of a natural inch-
nation, as iron is carried to the loadstone; and till
our natures be altered, no reason will long prevail,
but our sinful disposition, as a stream stopped for a
little while, will break out with greater violence. 3.
Being natural, it needs no help, as the earth needs no
tillage to bring forth weeds. When our corrupt na-
ture is carried contrary to that which is good, it is
carried of itself. As when Satan lies or murders, it
comes from his own cursed nature ; and though Sa-
tan joineth with our corrupt nature, yet the prone -
ness to sin, and the consent unto it, is of ourselves. ,
§ III. But how shall we know, that Satan joins with
our nature, in those actions unto which nature itself
is prone ?
Then Satan adda his help, when our nature is car-
ried more eagerly than ordinary to sin; as when a
stream runs violently, we may know that there is not
only the tide, but the wind that carrieth it.
So in sudden and violent rebelhons, it is Satan that
94 THE SOUL*S CONFLICT.
pusheth on nature left to itself of God. A stone
falls downward by its own w^eight, but if it falls very
swiftly, we know it is thrown down by an outward
mover. Though there were no devil, yet our corrupt
nature would act Satan's part against itself, it would
have a supply of wickedness (as a serpent doth poi-
son) from itself, it hath a spring to feed it.
But that man whilst he lives here is not altogether
excluded from hope of happiness, and hath a nature
not so large and capable of sin as Satan's; where-
upon he is not so obstinate in hating God, and work-
ing mischief as he, &c. Otherwise there is for kind
the same cursed disposition, and malice of nature
against true goodness in man, which is in the devils
and damned spirits themselves.
It is no mitigation of sin, to plead it is natural, for
natural diseases, as leprosies, that are derived from
parents, are most dangerous, and least curable ; neither
is this any excuse, for because as it is natural, so it
is voluntary, not only in Adam, in whose loins we
were, and therefore sinned ; but likewise in regard
of ourselves, who are so far from stopping the course
of sin either in ourselves or others, that we feed and
strengthen it, or at least give more way to it, and
provide less against it than we should, until we come
under the government of grace : and by that means,
we justify Adam's sin, and that corrupt estate that
foUoweth upon it, and show, that if we had been in
Adam's condition ourselves, we would have made that
ill choice which he made. And though this corruption
of our nature be necessary to us, yet it is no violent
necessity from an outward cause, but a necessity that
we willingly pull upon ourselves, and therefore ought
the more to humble us ; for the more necessarily we
THE SOUL S CONFLICT. 95
sin, the more voluntarily, and the more voluntarily,
the more necessarily ; the will putting itself volunta-
rily into these fetters of sin. Necessity is no plea,
when the will is the immediate cause of any action ;
men's hearts tell them they might rule their desires if
they would ; for tell a man of any dish which he
liketh, that there is poison in it, and he will not
meddle with it ; so tell him that death is. in that sin
which he is about to commit, and he will abstain if
he believe it be so ; if he believe it not, it is his vo-
luntary unbehef and atheism.
If the will would use that sovereignty it should,
and could at the first, we should be altogether freed
from this necessity. Men are not damned because
they cannot do better, because they will but do no
better ; if there were no will, there would be no hell ;
for men willingly submit to the rule and law of sin,
they plead for it, and like it so well, as they hate no-
thing so much as that which any way withstandeth
those lawless laws.
Those that think it their happiness to do what they
will, that they might be free, cross their own desires,
for this is the way to make them most perfect slaves.
When our will is the next immediate cause of sin,
and our consciences bear witness to us that it is so ;
then conscience is ready to take God^s part in ac-
cusing ourselves : our consciences tell us to our faces
that we might do more than we do to hinder sin, and
that when we sin, it is not through weakness, but out
of the wickedness of our nature.
Our consciences tell us that we sin not only wil-
lingly, but often with delight (so far forth as we are
not subdued by grace, or awed by something above
us), and that we esteem any restraint to be our misery.
96 THE soul's conflict.
And where by grace the will is strengthened, so that
it yields not a full consent, yet a gracious soul is
humbled even for the sudden risings of corruption
that prevent deliberation. As here David, though
he withstood the risings of his heart, yet he was trou-
bled, that he had so vile a heart that v/ould rise up
against God, and therefore takes it down. Who is
there that hath not cause to be humbled, not only
for his corruption, but that he doth not resist with
that strength, nor labour to prevent it with that dili-
gence which his heart tells him he might ?
We cannot have too deep apprehensions of this
breeding sin, the mother and nurse of all abomina-
tions ; for the more we consider the height, the depth,
the breadth, and length of it, the more shall we be
humbled in ourselves, and magnify the height, the
depth, the breadth, and the length of God's mercy
in Christ, Eph. iii. 18. The favourers of nature are
always the enemies of grace ; this which some think
and speak so weakly and faintly of, is a worse enemy
to us than the devil himself; a more near, a more
restless, a more traitorous enemy, for by intelligence
with it the devil doth us all the hurt he doth, and by
it maintains forts in us against goodness. This is that
which either by discouragement or contrariety hinders
us from good : or else by deadness, tediousness, dis-
tractions, or corrupt aims hinders us in doing good :
this putteth us on to evil, and abuseth what is good
in us, or from us, to cover or colour sin ; and fur-
nishes us with reasons either to maintain what is evil,
or shifts to translate it upon false causes, or fences
to arm us against whatsoever shall oppose us in our
wicked ways : though it neither can nor will be good,
yet it would be thought to be so by others, and en-
THE SOUL S CONFLICT. 97
forces a conceit upon itself that it is good. It impri-
• sons and keeps down all light that may discover it,
both within itself, and without itself, if it lie in its
power : it flatters itself, and would have all the world
flatter it too, which if it doth not, it frets ; especially
if it be once discovered and crossed : hence comes
all the plotting against goodness, that sin may reign
without control. Is it not a lamentable case that
man, who out of the very principles of nature cannot
but desire happiness and abhor misery, yet should be
in love with eternal misery in the causes of it, and
abhor happiness in the ways that lead unto it ? This
showeth us what a wonderful deordination and dis-
order is brought upon man's nature ; for every other
creature is naturally carried to that which is helpful
unto it, and shunneth that which is any way hurtful
and offensive ; only man is in love with his own bane,
and lights for those lusts that fight against his soul.
§ IV. Our duty is, 1. To labour to see this sinful
disposition of ours, not only as it is discovered in the
Scriptures, but as it discovers itself in our own hearts;
this must be done by the light and teaching of God's
Spirit, who knows us and all the turnings and wind-
ings and byways of our souls, better than we know
ourselves. We must see it as the most odious and
loathsome thing in the world, making our natures
contrary to God's pure nature, and of all other duties
making us most indisposed to spiritual duties, where-
in we should have nearest communion with God ; be-
cause it seizeth on the very spirits of our minds.
2. We should look upon it as worse than any of
those filthy streams that come from it, nay, than all
the impure issues of our lives together ; there is more
H
98 THE soul's CO^^FLICT.
fire in the furnace than in the sparkles ; there is more
poison in the root than in all the branches ; for if the
stream were stopped, and the branches cut off, and
the sparkles quenched, yet there would be a perpetual
supply ; as in good things, the cause is better than
the effect ; so in ill things the cause is worse. Every
fruit should make this poisonful root more hateful to
us, and the root should make us hate the fruit more,
as coming from so bad a root, as being worse in the
cause, than in itself; the affection is worse than the
action, which may be forced or counterfeited. We
cry out upon particular sins, but are not humbled as
we should be for our impure dispositions ; without the
sight of which there can be no sound repentance aris-
ing from the deep and thorough consideration of sin ;
no desire to be new moulded, without which we can
never enter into so holy a place as heaven ; no self-
denial till we see the best things in us are enmity
against God ; no high prizing of Christ, without whom
our natures, our persons, and our actions are abomi-
nable in God's sight ; nor any solid peace settled in
the soul ; which peace ariseth not from the ignorance
of our corruption, or compounding with it, but from
sight and hatred of it, and strength against it.
3. Consider the spiritualness and large extent of
the law of God, together with the curse annexed,
which forbids not only particular sins, but all the
kinds, degrees, occasions, and furtherances of sin in
the whole breadth and depth of it, and our very nature
itself so far as it is corrupted ; for want of which we
see many alive without the law, Rom. vii. 2. jovial
and merry from ignorance of their misery, who if they
did but once see their natures and lives in that glass,
it would take away that liveliness and courage from
them, and make them vile in their own eyes; men
THE SOUL S CONFLICT. 99
usually look themselves in the laws of the state
wherein they live, and think themselves good enough,
if they are free from the danger of penal statutes ; this
glass discovers only foul spots, gross scandals, and
breakings out ; or else they judge of themselves by
parts of nature, or common grace, or by outward
conformity to religion, or else by that light they have
to guide themselves in the affairs of this life, by their
fair and civil carriage, &c. and thereupon live and
die without any sense of the power of godliness, which
begins in the right knowledge of ourselves, and ends
in the right' knowledge of God. The spiritualness and
purity of the law should teach us to consider the pu-
rity and holiness of God ; the bringing of our souls
into whose presence will make us to abhor ourselves,
with Job, in dust and ashes, Job xlii. 6. ; contraries
are best seen by setting one near the other; whilst
we look only on ourselves, and upon others amongst
whom we live, we think ourselves to be somebody.
It is an evidence of some sincerity wrought in the soul,
not to shun that light which may let us see the foul
corners of our hearts and lives.
4. The consideration of this hkewise should enforce
us to carry a double guard over our souls : David was
very watchful, yet we see here he was surprized un-
awares by the sudden rebellion of his heart ; we should
observe our hearts as governors do rebels and muti-
nous persons : observation awes the heart ; we see to
what an access sin groweth in those that deny them-
selves nothing, nor will be denied in any thing ; who
if they may do what they will, will do what they may ;
who turn liberty into hcense, and make all their abi-
lities and advantages to do good, contributary to the
commands of overruling and unruly lusts.
Were it not that God partly by his power suppress-
<^"'
100 THE soul's conflict.
eth, and partly by his grace subdueth the disorders
of man's nature for the good of society, and the ga-
thering of a Church upon earth ; corruption would
swell to that excess, that it would overturn and con-
found all things together with itself. Although there
be a common corruption that cleaves to the nature
of all men in general, as men (as distrust in God,
self-love, a carnal and worldly disposition, &c.) yet
God so ordereth it, that in some there is an ebb and
decrease, in others (God justly leaving them to them-
selves) a flow and increase of sinfulness, even beyond
the bounds of ordinary corruption, whereby they be-
come worse than themselves, either like beasts in sen-
suality, or like devils in spiritual wickedness ; though
all be blind in spiritual things, yet some are more
blinded : though all be hard-hearted, yet some are
more hardened : though all be corrupt in evil courses,
yet some are more corrupted : and sink deeper into
rebellion than others.
Sometimes God suffers this corruption to break out
in civil m.en, yea, even in his own children, that they
may know themselves the better, and because some-
times corruption is weakened not only by smothering,
but by having a vent, whereupon grace stirs up in the
soul a fresh hatred and revenge against it ; and lets
us see a necessity of having whole Christ, not only
to pardon sin, but to purge and cleanse our sinful
natures. But yet that which is ill in itself, must not
be done for the good that comes by it by accident ;
this must be a comfort after our surprisals, not an
encouragement before.
5. And because the Divine nature, wrought in us
by divine truth, together with the Spirit of God, *is
the only counter-poison against all sin, and whatsoever
THE SOUL S CONFLICT. 101
is contrary to God in us, therefore we should labour
that the truth of God may be grafted in our hearts,
that so all the powers of our souls may relish of it,
that there may be a sweet agreement betwixt the soul
and all things that are spiritual, that truth being en-
grafted in our hearts, we may be engrafted into Christ,
and grow up in him, ^nd put him on more and more,
and be changed into his likeness. Nothing in heaven
or earth will work out corruption, and change our dis-
positions, but the Spirit of Christ, clothing divine
truths, with a divine power to this purpose.
6. When corruption rises, pray it down, as Saint
Paul did, and to strengthen thy prayer, claim the
promise of the new covenant, that God would circum-
cise our hearts, and wash us with cleamvater, that
he would write his law in our hearts, and give us
his holy Spirit when we beg it ; and look upon Christ
as a ^wbXic fountain open for Judah and Jerusalem
to ivash in. Herein consists our comfort, 1. that
Christ hath all fulness for us, and that our nature is
perfect in him; 2. That Christ in our nature hath
satisfied divine justice, not only for the sin of our lives,
but for the sin of our nature. And, 3. that he will
never give over until by his Spirit he hath made our
nature holy and pure as his own, till he hath taken
away not only the reign, but the very life and being
of sin out of our hearts. 4. That to this end he leaves
his Spirit and truth in the church to the end of the
world, that the seed of the Spirit may subdue the seed
of the serpent in us, and that the Spirit may be a never
failing spring of all holy thoughts, desires, and en-
deavours in us, and dry up the contrary issue and
spiring of corrupt nature.
And Christians must remember when they are much
102 THE soul's CONFLICr.
annoyed with their corruptions, that it is not their
particular case alone, but the condition of all God's
people, lest they be discouraged by looking on the
ugly deformed visage of old Adam : which afFrighteth
some so far, that it makes them think, No mans na-
ture is so vile as theirs ; which were well if it tended
to humihation only ; but Satan often abuseth it to-
wards discouragement and desperation. Many out
of a misconceit think that corruption is greatest when
they feel it most, whereas indeed, the less we see
it and lament it, the more it is. Sighs and groans of
the soul are like the pores of the body, out of whicli
in diseased persons sick humours break forth and so
become less. The more we see and grieve for pride,
which is an immediate issue of our corrupted nature,
the less it is, because we see it by a contrary grace ; the
more sight the more hatred, the more hatred of sin,
the more love of grace, and the more love the more life,
which the more hvely it is, the more it is sensible of the
contrary : upon every discovery and conflict corruption
loses some ground, and grace gains upon it.
CHAP. XIII.
Of Imagination, Sin of ity and Remedies for it,
§ 1. A ND amongst all the facuUies of the soul most
JTjl, of the disquiet and unnecessary trouble of
our lives arises from the vanity and ill government of
that power of the soul which we call imagination and
opinion, bordering between the senses and our under-
standing ; which is nothing else but a shallow appre-
hension of good or evil taken from the senses : now
because outward good or evil things agree or disagree
to the senses, and the life of sense is in us before the
THE SOUL S CONFLICT. » 103
use of reason, and the delights of sense are present,
and pleasing, and suitable to our natures : thereupon
the imagination setteth a great price upon sensible
good things ; and the judgment itself since the fall,
until it hath a higher light and strength, yieldeth to
our imagination ; hence it comes to pass that the best
things, if they be attended with sensible inconveni-
ences, as want, disgrace in the world, and such like,
are misjudged for evil things ; and the very worst
things, if they be attended with respect in the world,
and sensible contentments, are imagined to be the
greatest good : which appears not so much in men's
words (because they are ashamed to discover their
hidden folly and atheism) but the Hves of people
speak as much, in that particular choice which they
make. Many there are who think it not only a vain
but a dangerous thing to serve God, and a base thing
to be awed with religious respects ; they count the
ways that God's people take, no better than madness,
and that course which God takes in bringing men to
heaven by a plain publishing of heavenly truths, to
be nothing but foolishness, and those people that re-
gard it, are esteemed, as the Pharisees esteemed them
that heard Christ, ignorant, base, and despicable per-
sons ; hence arise all those false prejudices against the
ways of holiness, as they in the Acts were shy in en-
tertaining the truth, because it was a way every where
spoken against, Acts xxviii. 22. The doctrine of the
cross hath the cross always following it, which ima-
gination counteth the most odious and bitter thing in
the world.
This imagination of ours is become the seat of va-
nity, and thereupon of vexation to us, because it ap-
prehends a greater happiness in outward good things
104 t THE soul's conflict.
than there is, and a greater misery in outward evil
things than indeed there is ; and when experience
shows us that there is not that good in those things
which we imagine to be, but contrarily, we find much
evil in them which we never expected, hereupon the
soul cannot but be troubled. The life of many men,
and those not the meanest, is almost nothing else but
a fancy ; that which chiefly sets their wits a work, and
takes up most of their time, is how to please their
own imagination, which setteth up an excellency with-
in itself, in comparison of which it despiseth all true
excellency, and those things that are of most neces-
sary consequence indeed. Hence springs ambition,
and the vein of being great in the world; hence
comes an unmeasurable desire of abounding in those
things which the world esteems highly of, there is in
us naturally a competition and desire of being equal
or above others, in that which is generally thought to
make us happy and esteemed amongst men ; if we be
not the only men, yet we will be somebody in the
world, something we will have to be highly esteemed
for, wherein if we be crossed, we count it the great-
est misery that can befall us.
And which is worse, a corrupt desire of being great
in the opinion of others, creeps into the profession of
religion, if we live in those places wherein it brings
credit or gain ; men will sacrifice their very lives for
vain glory : it is an evidence a man lives more to
opinion and reputation of others, than to conscience,
when his grief is more for being disappointed of that
approbation which he expects from men, than for his
miscarriage towards God. It mars all in religion,
when we go about heavenly things with earthly affec-
tions, and seek not Christ in Christ, but the world.
THE soul's conflict. 105
What is popery but an artificial frame of man's brain
to please men's imaginations by outward state and
pomp of ceremonies, like that golden image of Nebu-
chadnezzar, wherein he pleased himself so that to
have uniformity in worshipping the same, he com-
pelled all under pain of death to fall down before it,
Dan, iii. 6; this makes superstitious persons always
cruel, because superstitious devices are the brats of
our own imagination, which we strive for more than
for the purity of God's worship : hence it is likewise
that superstitious persons are restless, as the woman
of Samaria, in their own spirits, as having no bottom
but fancy instead of faith.
^ II. Now the reason why imagination works so
upon the soul, is, because it stirs up the affections an-
swerable to the good or ill which it apprehends, and
our affections stir the humours of the body, so that
oftentimes both our souls and bodies are troubled
hereby.
Things work upon the soul in this order : 1. Some
object is presented. 2. Then it is apprehended by
imagination as good and pleasing, or as evil and hurt-
ful. 3. If good, the desire is carried to it with de-
light : if evil, it is rejected with distaste, and so our
affections are stirred up suitably to our apprehension
of the object. 4. Affections stir up the spirits. 5.
The spirits raise the humours, and so the whole man
becomes moved and oftentimes distempered ; this fall-
eth out by reason of the sympathy between the soul
and body, whereby what ofFendeth one redoundeth to
the hurt of the other.
And we see conceived troubles have the same effect
upon us, as true. Jacob was as much troubled with
106 THE soul's conflict.
the imagination of his son's death, as if he had been
dead indeed ; imagination , though it be an empty
windy thing, yet it hath real effects. Superstitious
persons are as much troubled for neglecting any vo-
luntary service of man's invention, as if they had of-
fended against the direct commandment of God : thus
superstition breeds false fears, and false fear brings
true vexation ; it transforms God to an idol, imagining
him to be pleased with whatsoever pleases ourselves,
when as we take it ill that those who are under us
should take direction from themselves, and not from
us, in that which may content us, superstition is very
busy, but all in vain, in vain they worship me, Matt.
XV. 9, saith God ; and how can it choose but vex
and disquiet men, when they shall take a great deal
of pains in xmin, and which is worse, to displease most
in that wherein they think to please most. God
blasteth all devised service with one demand. Who
required these things at your hands? Isaiah i. 12.
It were better for us to ask ourselves this question
before-hand, Who required this ? Why do we trou-
ble ourselves about that which we shall have no
thank for ? We should not bring God down to our
own imaginations, but raise our imaginations up to
God.
Now imagination hurteth us, 1. By false represen-
tations. 2. By preventing reason, and so usurping a
censure of things, before our judgments try them,
whereas the office of imagination is to minister mat-
ter to our understanding to work upon, and not to
lead it, much less mislead it in any thing. 3. By
forging matter out of itself without ground, the ima-
ginary grievances of our lives are more than the real .
4. As it is an ill instrument of the understanding to
devise vanity and mischief.
THE SOUL*S CONFLICT. 107
§ III. The way to cure this malady in us, is, 1. To
labour to bring these risings of our souls into the obe-
dience of God's truth and Spirit ; for imagination of
itself, if ungoverned, is a wild and a ranging thing ^
2 Cor. X. 5 ; it wrongs not only the frame of God's
work in us, setting the baser part of a man above the
higher, but it wrongs hkewise the work of God in the
creatures and every thing else, for it shapes things as
itself pleaseth, it maketh evil good, if it pleaseth the
senses; and good evil, if it be dangerous and dis-
tasteful to the outward man ; which cannot but breed
an unquiet and an unsettled soul. As if it were a
god, it can tell good and evil at its pleasure, it sets up
and pulls down the price of what it listeth : by reason
of the distemper of imagination, the life of many is
little else but a dream ; many good men are in a long
dream of misery, and many bad men in as long a
dream of happiness, till the time of awaking come,
and all because they are too much led by appear-
ances ; and as in a dream men are deluded with false
joys, and false fears ; so here, which cannot but breed
an unquiet and an unsettled soul ; therefore it is neces-
sary that God by his word and Spirit should erect a
government in our hearts to captivate and order this
licentious faculty.
2. Likewise it is good to present real things to the
soul, as the true riches, and true misery of a Chris-
tian, the true honour and dishonour, true beauty and
deformity, the true nobleness and debasement of the
soul; whatever is in the world, are but shadows of
things in comparison of those true realities which reli-
gion affords ; and why should we vex ourselves about
a vain shadow ? Psalm xxxix. 6.
The Holy Ghost to prevent further mischief by these
outward things, gives a dangerous report of them,
108 THE soul's conflict.
calling them vanity, unrighteous mammon, Luke
xvi. 9, uncertain riches, thorns, yea nothiiig ; be-
cause though they be not so in themselves, yet, our
imagination overvaluing them, they prove so to us
upon trial : now knowledge that is bought by trial is
often dear bought, and therefore God would have us
prevent this by a right conceit of things beforehand,
lest trusting to vanity we vanish ourselves, and trust-
ing to nothing we become nothing ourselves, and
which is worse, worse than nothing.
3. Oppose serious consideration against vain ima-
gination, and because our imagination is prone to
raise false objects, and thereby false conceits, and dis-
courses in us ; our best way herein is to propound
true objects of the mind to work upon; as, 1. To
consider the greatness and goodness of Almighty God,
and his love to us in Christ. 2. The joys of heaven,
and the torments of hell. 3. The last and strict day
of account. 4. The vanity of all earthly things. 5.
The uncertainty of our hves, &c. From the medita-
tion of these truths, the soul will be prepared to have
right conceits of things, and to discourse upon true
grounds of them, and think with thyself, that if these
things be so indeed, then I must frame my hfe suita-
ble to these principles ; hence arise true affections in
the soul, true fear of God, true love and desire after
the best things, &c. The way to expel wind out
of our bodies, is to take some wholesome nourish-
ment, and the way to expel windy fancies from the
soul, is to feed upon serious truths.
4. Moreover, to the well ordering of this unnily
faculty, it is necessary that our nature itself should
be changed ; for as men are, so they imagine, as the
treasure of the heart is, Matt. xii. 35, such is that
THE soul's conflict. 109
which comes from it ; an evil heart cannot think well :
before the heart be changed our judgment is depraved
in regard of our last end, we seek our happiness where
it is not to be found ; wickedness comes from the
wicked, 1 Sam. xxiv. 13, as the proverb is. If we
had as large and as quick apprehensions as Satan
himself, yet if the relish of our will and affections be
not changed, they will set the imagination awork, to
devise satisfaction to themselves. For there is a mu-
tual working and reflux betwixt the will and the ima-
gination ; the imagination stirs 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
ao-reeable one to the other, then the soul is inclined
and made pliable 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 think
no evil, 1 Cor. xiii. 5, either of God or man, and not
only so, but it carries the bent of the whole soul with
it to good, so that we love God not only with all our
heart, but loith all our mind, Matt. xxii. 37, that is,
both with our understanding and imagination. Love
is an affection full of inventions, and sets the wit
awork to devise good things ; therefore our chief care
should be, that our hearts may be circumcised and
purified so, as they may be filled with the love of God,
and then we shall find this duty not only easy but
dehghtful unto us. The Prophet healed the waters
by casting salt into the spring, 2 Kings ii. 20, so the
seasoning of the spring of our actions seasons all.
And indeed what can be expected from man whilst he
is vanity but vain imaginations ? What can we look for
from a viper but poison ? Isaiah lix. 5. A man na-
110 THE soul's conflict.
turally is either weaving spiders' luebs, or hatching
cockatrices' eggs, that is, his heart is exercised either
in vanity or mischief, for not only the frame of the
heart, but what the heart frameth is evil continually.
A wicked man that is besotted with false conceits, will
admit of no good thoughts to enter, Gen. vi. 5.
5. Even when we are good and devise good things,
yet there is still some sickness of fancy remaining in
the best of us, whereby we work trouble to ourselves,
and therefore it is necessary we should labour to re-
strain and limit our fancy, and stop these waters at
the beginning, giving no not the least way thereunto.
If it begins to grow wanton, tame the wildness of it
by fastening it to the cross of Christ, whom we have
pierced with our sins, Zach. xii. 10, and amongst
other, with these sins of our spirits, who hath redeemed
us from our vain thoughts and conversations, 1 Pet.
i. 18, set before it the consideration of the wrath of
God, of death, and judgment, and the woful estate
of the damned, &c. and take it not off till thy heart
be taken off from straying from God ; when it begins
once to run out to impertinencies, confine it to some
certain thing, and then upon examination we shall
find it bring home some honey with it ; otherwise it
will bring us nothing but a sting from the bitter re-
membrance of our former mispent thoughts and time,
which we should redeem and fill up, with things that
most belong to our peace, Luke xix. 47. Idleness
is the hour of temptation, wherein Satan joins with
our imagination, and sets it about his own work, to
grind his grease, for the soul as a mill either grinds
that which is put into it, or else works upon itself.
Imagination is the first wheel of the soul, and if that
move amiss, it stirs all the inferior wheels amiss with
THE soul's conflict. Ill
it ; it stirs itself, and other powers of the soul 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 judgment concludeth, the
will chooseth, the affections are carried, and the mem-
bers execute.
If it break loose (as it will soon run riot) 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 horn of the soul, yet let it not, as Reuben, ascend
unto the father's 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 cross it before it
moves to the execution and practice of any thing : as
in sickness, many times we imagine (by reason of the .
corruption of our taste) physic to be ill for us, and
those meats which nourish the disease to be good,
yet care of health makes us cross our own conceits,
and take that which fancy abhors : so if we would
preserve sound spirits, we must conclude against
groundless imagination, and resolve that whatsoever
it suggests cannot be so, because it crosses the grounds
both of religion and reason : and when we find ima-
gination to deceive us in sensible things, as melan-
choly persons are subject to mistake, we may well
gather, that it will much more deceive us in our spi-
ritual conditiQn ; and indeed such is the incoherence,
impertinency, and unreasonableness 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 soul for the same, that
it may be more wary for time to come ; whilst men
are led with imagination, they work not according to
right rules prescribed to men, but as other baser
112 THE soul's conflict.
creatures, in whom phantasy is the chief ruHng power,
and therefore those whose will is guided by their fan-
cies hve more hke beasts than men.
We allow a horse to prance and skip in a pasture,
which if he doth when he is once backed by the rider,
we count him an unruly and an unbroken jade : so
howsoever in other creatures we allow liberty of fancy,
yet we allow it not in man to frisk and rove at its
pleasure, because in him it is to be bridled with reason.
6. Especially take heed of those cursed imagina-
tions out of which, as of mother roots, others spring
forth ; as questioning God's providence, and care of his
children, his justice, his disregarding of what is done
here below, &c. thoughts of putting off our amend-
ment for time to come, and so blessing ourselves in
any evil way ; thoughts against the necessity of exact
and circumspect lualking with God, &c. Eph, v. 15.
When these and such hke principles of Satan's and the
flesh's divinity take place in our hearts, they block
up the soul against the entrance of soul-saving truths,
and taint our whole conversation, which is either good
or evil, as the principles are by which we are guided
and as our imagination is, which lets in all to the soul.:
The Jews in Jeremiah's time were forestalled with
vain imaginations against sound repentance, and
therefore his counsel is, wash thine heart, Jerusa-
lem, how long shall vain thoughts lodge within thee ?
Jer. iv. 14.
7. Fancy will the better be kept within its due
bounds, if we consider the principal use thereof; sense
and imagination is properly to judge what is comfort-
able or uncomfortable, what is pleasing or displeasing
to the outward man, not what is morally or spiritually
good or ill, and thus far by the laws of nature and
THE SOUL S CONFLICT. 113
civility we are bound to give fancy contentment both
in ourselves and others, as not to speak or do any
thing uncomely, which may occasion a loathing or
distaste in our converse with men : and it is a matter
of conscience to make our lives as comfortable as may
be ; as we are bound to love, so we are bound to use
all helps that may make us lovely, and endear us into
tlie good affections of others : as we are bound to
give no offence to the conscience of another, so to no
power or faculty either of the outward or inward man
of another : some are taken off in their affection by a
fancy, whereof they can give but little reason ; and
some are more careless in giving offence in this kind,
tlian stands with that Christian circumspection and
mutual respect which we owe one to another; the
Apostle's rule is of large extent. Whatsoever things are
not only time, and honest, and just, but whatsoever
things are lovely, and of good report, &c. think of
these things, Phil. iv. 8. Yet our main care should
be to manifest ourselves rather to men's consciences
than to their imaginations.
8. It should be our wisdom likewise to place our-
selves in the best conveniency of all outward helps
which may have a kind working upon our fancy;
and to take heed of the contrary, as time, place, and
objects, &c. There be good hours and good messen-
gers of God's sending, golden opportunities wherein
God uses to give a meeting to his children, and breathes
good thoughts into them. Even the wisest and holi-
est men, as David and Solomon, &c., had no further
safety than they were careful of well-using all good
advantages, and sequestering themselves from such
objects as had a working power upon them ; by suf-
fering their souls to be led by their fancies, and their
114 THE soul's COIUFLICT.
hearts to run after their eyes, they betrayed and robbed
themselves of much grace and comfort, thereupon So-
lomon cries out with grief and shame from his own
experience. Vanity of vanities, &c., Eccles. i. 2.
Fancy will take fire before we be aware. Little things
are seeds of great matters ; Job knew this, and there-
fore made a covenant with his eyes, Job xxxi. 1 :
but a fool's eyes are in the corners of the earth,
saith Solomon, Prov, xvii. 24.
Sometimes the ministering of some excellent thought
from what we hear or see, proves a great advantage of
spiritual good to the soul : whilst Saint Austin out of
curiosity delighted to hear the eloquence of Saint Am-
brose, he was taken with the matter itself, sweetly
sliding together with the words into his heart. Of
later times, whilst Galeaceus Caracciolus an Italian
marquis, and nephew to Pope Paul V. was hearing
Peter Martyr reading upon 1 Corinthians, and show-
ing the deceivableness of man's judgment in spiritual
things, and the efficacy of divine truth in those that
belong unto God, and further using a similitude to this
purpose; '* If a man be walking afar off, and see
people dancing together, and hear no noise of the
music, he judges them fools and out of their wits ; but
when he comes nearer and hears the music, and sees
that every motion is exactly done by art ; now he
changes his mind, and is so taken up with the sweet
agreement of the gesture, and the music, that he is
not only delighted therewith, but desirous to join him-
self in the number : so it falls out, saith he, with
men; whilst they look upon the outward carriage
and conversation of God's people, and see it dif-
fering from others, they think them fools ; but when
they look more narrowly into their courses, and see a
THE SOUL S CONFLICT. 115
gracious harmony betwixt their lives and the Word
of God, then they begin to be in love with the beauty
of holiness^ and join in conformity of holy obedience
with those they scorned before/* This similitude
wrought so with this nobleman, that he began from
that time forward to set his mind to the study of hea-
venly things.
One seasonable truth falling upon a prepared heart,
hath oftentimes a sweet and strong operation ; Luther
confesseth that having heard a grave divine Staupi-
cius say, that that is kind repentance which begins
from the love of God, ever after that time the prac-
tice of repentance was sweeter to him. This speech
of his likewise took well with Luther, that in doubts
of predestination we should begin from the wounds
of Christ, that is, from the sense of God's love to us
in Christ, we should arise to the grace given us in
election before the world was, 2 Tim. i. 9.
The putting of lively colours upon common truths
hath oft so strong working both upon the fancy, and
our will and affections : the spirit is refreshed with
fresh things, or old truths refreshed ; this made the
preacher seek to find out pleasing and acceptable
words, Eccl. xii. 10 ; and our Saviour Christ's man-
ner of teaching was by a lively representation to men's
fancies, to teach them heavenly truths in an earthly
sensible manner ; and indeed what do we see or hear
but will yield matter to a holy heart to raise itself
higher ?
We should make our fancy serviceable to us in spi-
ritual things, and take advantage by any pleasure,
or profit, or honour which it presents our thoughts
withal, to think thus with ourselves, What is this to
the true honour, and to those enduring pleasures, &c.
116 THE SOUL S CONFLICT.
And seeing God hath condescended to represent hea-
venly things to us under earthly terms, we should fol-
low God's dealing herein : God represents heaven to
us under the term of a banquet, and of a kingdom,
&c. Luke X. 32 ; our union with Christ under the
term of a marriage, yea, Christ himself, under the
name of whatsoever is lovely or comfortable in hea-
ven or earth. So the Lord sets out hell to us by
whatsoever is terrible or tormenting. Here is a large
field for our imagination to walk in, not only without
hurt, but with a great deal of spiritual gain ; if the
wrath of a king be as the roaring of a lion, what is
the wrath of the King of kings ? If fire be so terri-
ble, what is hell fire ? If a dark dungeon be so loath-
some, what is that eternal dungeon of darkness ? If
a feast be so pleasing, what is the continual feast of
a good conscience ? Prov. xxv. 15. If the meeting
of friends be so comfortable, what will our meeting
together in heaven be ? The Scripture by such like
terms would help our faith and fancy both at once ;
a sanctified fancy will make every creature a ladder
to heaven. And because childhood and youth are
ages of fancy, therefore it is a good way to instil into
the hearts of children betimes, the loving of good,
and the shunning of evil, by such like representations
as agree with their fancies, as to hate hell under the
representation of fire and darkness, &c. Whilst the
soul is joined with the body, it hath not only a neces-
sary but a holy use of imagination, and of sensible
things whereupon our imagination worketh ; what is
the use of the sacraments, but to help our souls by
our senses, and our faith by imagination ? as the soul
receives much hurt from imagination, so it may have
much good thereby.
THE SOUL*S CONFLICT. 117
But yet it ought not to invent or devise what is
good and true in religion, here fancy must yield to
faith, and faith to divine revelation; the things we
believe are such, as neither eye hath seen, nor ear
^earc?, neither came into the heart of man, 1 Cor. ii. 9,
by imagination stirred up from any thing which we
have seen or heard ; they are above not only imagi-
nation, but reason itself, in men and angels : but after
God hath revealed spiritual truths, and faith hath ap-
prehended them, then imagination hath use while the
soul is joined with the body, to colour divine truths,
and make lightsome what faith believes ; for instance,
it doth not devise either heaven or hell, but when
God hath revealed them to us ; our fancy hath a fit-
ness of enlarging our conceits of them, even by re-
semblance from things in nature, and that without
danger ; because the joys of heaven, and the torments
of hell are so great, that all the representations which
nature affords us, fall short of them.
Imagination hath likewise some use in religion, by
putting cases to the soul, as when we are tempted to
any unruly action, we should think with ourselves.
What would I do if some holy grave person whom I
much reverence should behold me ? Whereupon the
soul may easily ascend higher ; God sees me, and my
own conscience is ready to witness against me, &c.
It helps us also in taking benefit by the example
of other men ; good things are best learned by others
expressing of them to our view ; the very sight often
(nay, the very thought) of a good man doth good, as
representing to our souls some good thing which we
afiect ; which makes histories and the lively charac-
ters and expressions of virtues and vices useful to us.
The sight, yea, the very reading of the suffering of
118 THE soul's conflict.
the martyrs hath wrought such a hatred of that per-
secuting church, as hath done marvellous good ; the
sight of justice executed upon malefactors, works a
greater hatred of sin in men than naked precepts can
do ; so outward pomp and state in the world, doth
further that awful respect due to authority, &c.
Lastly, It would much avail for the well ordering
of our thoughts, to set our souls in order every morn-
ing, and to strengthen and perfume our spirits with
some gracious meditations, especially of the chief end
and scope wherefore we live here, and how every
thing we do, or befalls us, may be reduced and or-
dered to further the main. The end of a Christian is
glorious, and the oft thoughts of it will raise and en-
large the soul, and set it on work to study how to
make all things serviceable thereunto. It is a thing
to be lamented that a Christian born for heaven, hav-
ing the price of his high calling set before him, and
matters of that weight and excellency to exercise his
heart upon, should be taken up with trifles, and fill
both his head and heart with vanity and nothing, as
all earthly things will prove ere long ; and yet if
many men's thoughts and discourses were distilled,
they are so frothy that they would hardly yield one
drop of true comfort.
§ IV. Oh but, say some, thoughts and imaginations
are free, and we shall not be accountable for them.
Tliis is a false plea, for God hath a sovereignty
over the whole soul, and his law binds the whole in-
ward and outward man ; as we desire our whole man
should be saved by Christ, so we must yield up the
whole man to be governed by him ; and it is the
effect of the dispensation of the Gospel, accompanied
THE soul's conflict. 119
with the Spirit, to captivate whatsoever is in man
unto Christ, and to bring down all high towering
imaginations, 2 Cor. x. 5, that exalt themselves
against God's Spirit. There is a divinity in the word
of God powerfully unfolded, which will convince our
souls of the sinfulness of natural imaginations, as we
see in the idiot. Cor, 14, who, seeing himself laid open
before himself, cried out, that God was in the speaker,
I Cor. xiv. 25.
There ought to be in man a conformity to the truth
and goodness of things, or else, 1. We shall wrong
our own souls with false apprehensions : and 2. the
creature, by putting a fashion upon it otherwise than
God hath made : and 3. we shall wrong God himself
the author of goodness, who cannot have his true
glory but from a right apprehension of things as they
are ; what a wrong is it to men when we shall take
up false prejudices against them without ground ;
and so suffer our conceits to be envenomed against
them by unjust suspicions, and by this* means de-
prive ourselves of all that good which we might re-
ceive by them ? for our nature is apt to judge, and
accept of things as the persons are, and not of per-
sons according to the things themselves : this faculty
exercises a tyranny in the soul, setting up and pull-
ing down whom it will. Job judged his friends alto-
gether vain, Job xxvii. 12 ; because they went upon
a vain imagination and discourse, judging him to be
a hypocrite which could not but add much to his af-
fliction : when men take a toy in their head against
a person or place, they are ready to reason as he did,
Can any good come out of Nazareth ? John vi. 46.
It is an indignity for men to be led with surmises
and probabilities, and so to pass a rash judgment
120 THE soul's conflict.
upon persons and things : oftentimes falsehood hath
a fairer gloss of probability than truth ; and vices go
masked under the appearance of virtue, whereupon
seeming likeness breeds a mistake of one thing for
another; and Satan oftentimes casts a mist before
our imagination, that so we might have a misshapen
conceit of things ; by a spirit of illusion he makes
worldly things appear bigger to us, and spiritual things
less than indeed they are ; and so by sophisticating
of things our affections come to be misled. Imagina-
tion is the womb, and Satan the father of all monstrous
conceptions and disordered lusts, which are well called
deceitful lusts, Eph. iv. 22 ; and lusts of ignorance
1 Tim. vi. 9, foolish and noisome lusts, because they
both spring from error and folly, and lead unto it.
We see even in religion itself, how the world, toge-
ther with the help of the God of the world, is led
away, if not to worship images, yet to worship the
image of their own fancy ; and where the truth is most
professed, yet people are prone to fancy to themselves
such a breadth of religion, as will altogether leave
them comfortless, when things shall appear in their
true colours ; they will conceit to embrace truth with-
out hatred of the world, and Christ without his cross,
and a godly life without persecutions, they would pull
a rose without pricks ; which though it may stand
with their own base ends for a while, yet will not hold
out in times of change when sickness of body and
trouble of mind shall come ; empty conceits are too
weak to encounter with real griefs.
Some think orthodox and right opinions to be a
plea for a loose life, whereas there is no ill course of
life but springs from some false opinion. God will
not only call us to an account how we have believedy
THE soul's conflict. 12l
disputed, and reasoned, &c. but how we have Hved.
Our care therefore should be to build our profession
not on seeming appearances, but upon sound grounds,
that the gates of hell cannot prevail against. The
hearts of many are so vain, that they delight to be
blown up with flattery, because they would have their
imaginations pleased (yea, even when they cannot
but know themselves abused) and are grieved to have
their windy bladder pricked, and so to be put out of
their conceited happiness. Others out of a tedious-
ness in serious and settled thoughts entertain every
thing as it is offered to them at the first blush, and
suffer their imaginations to carry them presently there-
unto without further judging of it : the will naturally
loves variety and change, and our imagination doth
it service herein, as not dehghting to fix long upon
any thing ; hereupon men are contented both in reh-
gion, and in common life to be misled with prejudices
upon shallow grounds : whence it is that the best
things and persons suffer much in the world, the
power and practice of religion is hated under odious
names, and so condemned before it is understood ;
whence we see a necessity of getting spiritual eye-salve,
for without true knowledge the heart cannot he good,
Prov. xix. 2.
It is just with God that those who take liberty in
their thoughts should be given up to their own ima-
ginations, to delight in them, and to be out of conceit
with the best things, and so to reap the fruit of their
own ways. Nay, even the best of God's people, if
they take liberty herein, God will let loose their ima-
gination upon themselves, and suffer them to be in-
tangled and vexed with their own hearts ; those that
give way to their imaginations, show what their ac-
122 THE SOUL S CONFLICT.
tions should be, if they dared ; for if they forbear do-
ing evil out of conscience, they should as well forbear
imagining evil ; for both are alike open to God and
hateful to him ; and therefore oft where there is no
conscience of the thought, God gives men up to the
deed. The greatest, and hardest work of a Christian
is least in sight, which is the well ordering of his heart ;
some buildings have most workmanship under ground ;
it is our spirits that God who is a spirit, John iv. 24,
hath most communion withal ; and the less freedom
we take to sin here, the more argument of our since-
rity, because there is no laws to bind the inner man
but the law of the Spirit of grace, whereby we are a
law to ourselves. A good Christian begins his repen-
tance where his sin begins, in his thoughts, which are
the next issue of his heart. God counts it an honour
when we regard his all-seeing eye so much, as that
we will not take liberty to ourselves in that which is
offensive to him, no, not in our hearts, wherein no
creature can hinder us ; it is an argument that the
Spirit hath set up a kingdom and order in our hearts,
when our spirits rise within us against any thing that
lifts itself up against goodness.
§ V. Many flatter themselves, from an impossibility
of ruling their imaginations, and are ready to lay all
upon infirmity and natural weakness, &c.
But such must know that if we be sound Christians,
the Spirit of God will enable us to do all things
(Evangelical) that we are called unto, if we give way
without check to the motions thereof; where the Spi-
rit is, it is such a hght as discovers not only dunghills,
but motes themselves, even light and flying imagina-
ions, and abaseth the soul for them, and by degrees
THE soul's conflict. 123
purgeth them out ; and if they press (as they are as
busy as flies in summer) yet a good heart will not own
them, nor allow himself in them, but casts them off,
as hot water doth the scum, or as the stomach doth
that which is noisome unto it, they find not that en-
tertainment here which they have in carnal hearts,
where the scum soaks in ; which are stews of unclean
thoughts, shambles of cruel and bloody thoughts,
exchanges and shops of vain thoughts, a very forge
and mint of false politic, and undermining thoughts,
yea, often a little hell of confused and black imagina-
tions. There is nothing that more moveth a godly
man to renew his interest every day in the perfect
righteousness and obedience of his Saviour, than these
sinful stirrings of his soul, when he finds something in
himself always enticing and drawing away his heart
from God, and intermingling itself with his best per-
formances. Even good thoughts are troublesome if
they come unseasonably, and weaken our exact per
formance of duty.
§ VI. But here some misconceits must be taken
heed of.
1 . As we must take heed that we account not our
imaginations to be religion ; so we must not account
true religion, and the power of godliness to be a mat-
ter of imagination only ; as if holy men troubled them-
selves more than needs, when they stand upon reli-
gion and conscience, seeking to approve themselves
to God in all things, 1 Thes. v. 12, and endeavouring
so far as frailty will permit, to avoid all appearances
of evil, 1 Thes. v. 22. Many men are so serious in
vanities, and real in trifles, that they count all, which
dote not upon such outward excellencies as they do.
124 THE soul's conflict.
because the Spirit of God hath revealed to them things
of a higher nature, to be fantastic and humorous
people, and so impute the work of the Spirit to the
flesh, God's work to Satan, which comes near unto
blasphemy : they imagine good men to be led with
vain conceits, but good men know them to be so led.
Not only Saint Paul, but Christ himself, were counted
beside themselves. Acts xxvi. 24, when they were
earnest for God and the souls of his people. But
there is enough in rehgion to bear up the soul against
all imputations laid upon it : the true children of wis-
dom are always able to justify their mother. Matt,
xi. 19, and the conscionable practice of holy duties,
is founded upon such solid grounds as shall hold out
when heaven and earth shall vanish.
2. We must know that as there is great danger in
false conceits of the way to heaven, when we make it
broader than it is, for by this means we are like men
going over a bridge, who think it broader than it is,
but being deceived by some shadow, sink down, and
are suddenly drowned ; so men mistaking the straight
way to life, and trusting to the shadow of their own
imagination, fall into the bottomless pit of hell before
they are aware. In like manner the danger is great
in making the way to heaven narrower than indeed it
is by weak and superstitious imaginations, making
more sins than God hath made. The wise mans
counsel is that we should not make ourselves over-
wicked, not he foolisher than we are, Eccl. vii. 17,
by devising more sins in our imagination than we are
guilty of.
It is good in this respect, to know our Christian
liberty, which being one of the fruits of Christ's death,
we cannot neglect the same, without much wrong not
THE SOUL S CONFLICT. 125
only to ourselves, but to the rich bounty and good-
ness of God. So that the due rules of limitation be
observed, from authority, piety, sobriety, needless
offence of others, &c. we may with better leave use
all those comforts which God hath given to refresh us
in the way to heaven, than refuse them ; the care of
the outward man binds conscience so far, as that we
should neglect nothing which may help us in a cheer-
ful serving of God, in our places, and tend to the due
honour of our bodies, which are the temples of the
holy Ghost, 1 Cor. iii. 16, 17, and companions with
our souls in all performances. So that under this
pretence we take not too much liberty to satisfy the
lusts of the body. Intemperate use of the creatures
is the nurse of all passions : because our spirits, which
are the souFs instruments, are hereby inflamed and
disturbed ; it is no wonder to see an intemperate man
transported into any passion.
3. Some out of their high and airy imaginations
(and out of their iron and flinty philosophy) will
needs think outward good and ill, together with the
affections of grief and delight stirred up thereby to
be but opinions and conceits of good and evil only,
not true and really so founded in nature, but taken
up of ourselves : but though our fancy be ready to
conceit a greater hurt in outward evils than indeed
there is, as in jwverty , pain of body, death of friends,
&c., yet we must not deny them to be evils : that
wormwood is bitter, it is not a conceit only, but the
nature of the thing itself, yet to abstain from it alto-
gether for the bitterness thereof is a hurtful conceit.
That honey is sweet, it is not a conceit only, but the
natural quality of it is so ; yet out of a taste of the
sweetness, to think we cannot take too much of it, is
126 THE soul's conflict.
a misconceit paid home with loathsome bitterness.
Outward good and outward evil, and the affections
of delight and sorrow rising thence, are naturally so,
and depend not upon our opinion. This were to
offer violence to nature, and to take man out of man,
as if he were not flesh but steel ; universal experience,
from the sensibleness of our nature in any outward
grievance, is sufficient to damn this conceit.
The way to comfort a man in grief, is not to tell
him that it is only a conceit of evil, and no evil in-
deed that he suffers ; this kind of learning will not
down with him, as being contrary to his present feel-
ing ; but the way is, to yield unto him that there is
cause of grieving, though not of over grieving, and to
show him grounds of comfort stronger than the grief
he suffers. We should weigh the degrees of evil in a
right balance, and not suffer fancy to make them
greater than they are ; so as that for obtaining the
greatest outward good, or avoiding the greatest out-
ward ill of suffering, we should give way to the least
evil of sin. This is but a policy of the flesh to take
away the sensibleness of evil, that so those checks of
conscience and repentance for sin, which is oft occa-
sioned thereby, might be taken away ; that so men
may go on enjoying a stupid happiness, never laying
any thing to heart, nor afflicting their souls, until
their consciences awaken in the place of the damned,
and then they feel that grief return upon them for
ever, which they laboured to put away when it might
have been seasonable to them.
§ VII. I have stood the longer upon this, because
Satan and his instruments by bewitching the imagi-
nation with false appearances, misleadeth not only
THE SOUL S CONFLICT. 127
the world, but troubleth the peace of men taken out
of the world, whose estate is laid up safe in Christ,
who, notwithstanding, pass their few days here in an
uncomfortable wearisome, and unnecessary sadness
of spirit, being kept in ignorance of their happy con-
dition by Satan's juggling and their own mistakes,
and so come to heaven before they are aware. Some
again pass their days in a golden dream, and drop
into hell before they think of it ; but it is far better
to dream of ill, and when we awake to find it but a
dream, than to dream of some great good, and when
we awake to find the contrary.
As the distemper of the fancy disturbing the act of
reason, oftentimes breeds madness in regard of civil
conversation ; so it breeds likewise spiritual madness,
carrying men to those things, which if they were in
their right wits they would utterly abhor, therefore
we cannot have too much care upon what we fix our
thoughts ; and what a glorious discovery is there of
the excellencies of rehgion that would even ravish an
angel, which may raise up, exercise, and fill our
hearts ? we see our fancy hath so great a force in na-
tural conceptions, that it oft sets a mark and impres-
sion upon that which is conceived in the womb. So
likewise strong and holy conceits of things, having a
divine virtue accompanying of them, transform the
soul, and breed spiritual impressions answerable to
our spiritual apprehensions. It would prevent many
crosses, if we would conceive of things as they are ;
when trouble of mind, or sickness of body, and death
itself Cometh, what will remain of all that greatness
which filled our fancies before ? then we can judge
soberly, and speak gravely of things. The best way
of happiness, is not to multiply honours or riches, &c.
128 THE SOUL S CONFLICT.
but to cure our conceits of things, and then we can-
not be very much cast down with any thing that be-
falls us here.
Therefore when any thing is presented to our souls,
which we see is ready to work upon us, we should
ask of ourselves upon what ground we entertain such
a conceit, whether we shall have the same judgment
after we have yielded to it as now we have ? and whe-
ther we will have the same judgment of it in sickness
and death, and at the day of reckoning as we have
for the present ? That which is of itself evil, is always
so at one time as well as another ; if the time will
come, when we shall think those things to be vain,
which now we are so eagerly set upon, as if there
were some great good in them ; why should we not
think so of them now, when as the reforming of our
judgment may do us good : rather than to be led on
with a pleasing error until that time, wherein the sight
of our error will fill our hearts with horror and shame,
without hope of ever changing our condition ?
Here therefore is a special use of these soliloquies,
to awake the soul, and to stir up reason cast asleep
by Satan's charms, that so scattering the clouds
through which things seem otherwise than they are,
we may discern and judge of things according to their
true and constant nature. Demand of thy soul. Shall
I always be of this mind ? Will not the time come
when this will prove bitterness in the end ? Shall I
redeem a short contentment with lasting sorrow ? Is
my judge of my mind ? Will not a time come when
all things shall appear as they are ? Is this according
to the rule, &c. ?
To conclude therefore, whereas there be divers
principles of men's actions, as 1. Natural inclination ^
THE SOUL S CONFLICT. 129
inclining us to some courses more than others : 2.
Custom, which is another nature in us : 3. Imagi-
nation, apprehending things upon shallow grounds ;
from whence springs affectation, whereby we desire
glory in things above our own strength and measure,
and make show of that, the truth whereof is wanting
in us. 4. True judgment, discerning the true reasons
of things. 5. Faith, which is a spiritual principle
planted in the soul, apprehending things above rea-
son, and raising us up to conceive of all things as
God hath discovered them. Now a sound Christian
should not be lightly led with those first common
grounds of natural inclination, custom, opinion, &c.
but by judgment enhghtened, advanced, and guided
by faith. And we must take heed we suffer not
things to pass suddenly from imagination to affec-
tion, without asking advice of our judgment, and
faith in the way, whose office is to weigh things in
God's balance, and thereupon to accept or refuse
them.
CHAP. XIV.
Of Help by others. Of true Comforters, and their
Graces. Method. Ill Success.
§ I. T3UT because we are subject to favour and
JD flatter ourselves, it is wisdom to take the
benefit of a second self, that is, a well chosen friend
living or dead, (books I mean) which will speak truly
without flattery of our estates. A friend is made
for the time of adversity, Prov. xvii. 17; and two
are better than one ; for by this means our troubles
are divided, and so more easily borne. The very
presence of a true-hearted friend yields often ease to
our grief : of all friends, those that by office are to
130 THE soul's conflict.
speak a word to a weary soul, are most to be re-
garded, as speaking to us in Christ's stead. Often-
times, especially in our own case, we are blinded and
benighted with passion, and then the judgment of a
jfriend is clearer. Loving friends have a threefold
privilege: l. Their advice is suitable, and fit to our
present occasion, they can meet with our grievance,
so cannot books so well : 2. What comes from a
Hying friend, comes lively, as helped by his spirit :
3. In regard of ourselves, what they say is appre-
hended with more ease, and less plodding and bent
of mind ; there is scarce any thing wherein we see God
more in favour towards us, than in our friends, and
their seasonable speeches ; our hearts being naturally
very false and willingly deceived. God often gives
us up to be misled by men, not according to his, but
our own naughty hearts. As men are, so are their
counsellors, for such they will have, and such God
lets them have. Men whose wills are stronger than
their wits, who are wedded to their own ways, are
more pleased to hear that which complies with their
inclinations, than a harsh truth which crosses them ;
this presages ruin, because they are not counselable :
wherefore God suffers them to be led through difooVs
paradise to a true prison, as men that will neither
hear themselves nor others who would do them good
against their wills ; it was a sign God would destroy
Eli's sons when they would hear no counsel, 1 Sam.
ii. 25 ; God fills such men with their own ways,
Prov. xiv. 14. Men in great place often in the
abundance of all things else, want the benefit of a
true friend, because under pretence of service of them
men carry their own ends ; as they flatter themselves,
so they are flattered by others, and so robbed of the
THE SOUL S CONFLICT. 131
tme judgment of themselves. Of all spiritual judg-
ments this is the heaviest, for men to be given up to
such a measure of self-willness, and to refuse spiritual
balm to heal them, usually such perish without re^
medy, Prov. xxix. 1, because to be wilfully miserable
is to be doubly miserable, for it adds to our misery,
that we brought it willingly upon ourselves.
It is a course that will have a blessing attending it,
for friends to join in league, one to watch over another,
and observe each other's ways. It is a usual course
for Christians to join together in other holy duties, as
hearing, receiving of the sacrament, prayer, &c. but
this fruit of holy communion which ariseth from a
mutual observing one another is much wanting;,
whence it is that many droop, so many are so un-
cheerful in the ways of God, and lie groaning under
the burden of many cares, and are battered vrith so
many temptations, &c. because they are left only to
their own spirits. What an unworthy thing is it,
that we should pity a beast over-loaden, and yet take
no pity of a brother? whereas there is no living
member of Christ but hath spiritual love infused into
him, and some abihty to comfort others. Dead
stones in an arch uphold one another, and shall not
living ? It is the work of an angel to comfort, nav,
it is the office of the Holy Ghost to be a comforter,
not only immediately, but by breathing comfort into,
our hearts together with the comfortable words of
others ; thus one friend becomes an angel, nay a God
to another ; and there is a sweet sight of God in the
face of a friend ; for though the comfort given by
God's messengers be ordinarily most effectual, as the
blessing of parents, who are in God's room, is more
effectual than the blessing of others upon their chil-^
132 THE SOUL S CONFLICT.
dren : yet God hath promised a blessing to the offices
of communion of saints performed by one private
man towards another. Can we have a greater en-
couragement than under God to be gainer of a soul,
which is as much in God's esteem as if we should
gain a world ? Spiritual alms are the best alms ;
mercy showed to the souls of men is the greatest
mercy ; and wisdom in winning of souls is the great-
est wisdom in the world, because the soul is especially
the man, upon the goodness of which, the happiness
of the whole man depends : what shining and flou-
rishing Christians should we have if these duties were
performed ? As we have a portion in the communion
of saints, so we should labour to have humility to
take good, and wisdom and love to do good. A
Christian should have feeding lips, and a healing
tongue; the leaves, the very words of the tree of
righteousness have a curing virtue in them.
Some will show a great deal of humanity in com-
forting others, but little Christianity; for as kind
men they will utter some cheerful words, but as Chris-
tians they want wisdom from above to speak a graci-
ous word in season : nay, some there are, who hin-
der the saving working of any affliction upon the
hearts of others, by unseasonable and unsavory dis-
courses, either by suggesting false remedies, or else
diverting men to false contentments, and so become
spiritual traitors rather than friends, taking part with
their worst enemies, their lusts, and wills. Happy is
he that in his way to heaven meeteth with a cheerful
and skilful guide and fellow-traveller, that carrieth
cordials with him against all faintings of spirit : it is
a part of our wisdom to salvation to make choice of
3uch a one as may further us in our way : an indif-
THE SOUL S CONFLICT. 133
ferency for any company shows a dead heart ; where
the Hfe of grace is, it is sensible of all advantages and
disadvantages : how many have been refreshed by
one short, apt, savoury speech ? which hath begotten,
as it were, new spirits in them.
In ancient times, as we see in the story of Job,
chap. ii. 12, it was the custom of friends to meet to-
gether, to comfort those that were in misery, and Job
takes it for granted, that to him that is afflicted pity
should be showed from his friends, chap. vi. 14 : for
besides the presence of a friend which hath some influ-
ence of comfort in it ; 1. The discovery of his loving
affection hath a cherishing sweetness in it. 2. The
expression of love in real comforts and services by sup-
plying any outward want of the party troubled, pre-
vails much; thus Christ made way for his comforts
to the souls of men, by showing outward kindness to
their bodies : love with the sensible fruits of it, pre-
pareth for any wholesome counsel. 3. After this,
wholesome words carry a special cordial virtue with
them, especially when the Spirit of God in the affec-
tionate speaker joins with the word of comfort, and
thereby closeth with the heart of a troubled patient :
when all these concentre and meet together in one,
then is comfort sealed up to the soul. The child in
Elizabeth's womb sprang at the presence and saluta-
tion of Mary, Luke i. 41 ; the speech of one hearty
friend cannot but revive the spirits of another ; sym-
pathy hath a strange force, as we see in the strings of
an instrument, which being played upon, as they say,
the strings of another instrument are also moved with
it. After love hath once kindled love, then the heart
being melted, is fit to receive any impression ; unless
both pieces of the iron be red hot they will not join
134 THE soul's conflict.
together ; two spirits warmed with the same heat will
easily solder together.
§ II. In him that shall stay the mind of another
there had need to be an excellent temper of many
graces; as, 1. Knowledge of the grievance, together
with wisdom to speak a word in season, and to con-
ceal that which may set the cure backwards. 2.
Faithfulness with liberty, not to conceal any thing
which may be for his good, though against present
liking. The very life and soul of friendship stands in
freedom, tempered with wisdom and faithfulness. 3.
Love with compassion and patience to bear all, and
hope all, and Jiot to be easily provoked by the way-
wardness of him we deal with. Short-spirited men
are not the best comforters ; God himself is said to
bear with the manners of his people in the wilder-
ness, Acts xiii. 18 ; it is one thing to bear with a wise
sweet moderation that which may be borne, and ano-
ther thing to allow or approve that which is not to
be approved at all. Where these graces are in the
speaker, and apprehended so to be by the person
distempered, his heart will soon embrace whatsoever
shall be spoken to rectify his judgment or affection.
A good conceit of the spirit of the speaker is of as
much force to prevail as his words. Words especially
prevail, when they are uttered more from the bowels
than the brain, and from our own experience, which
made even Christ himself a more compassionate high
priest. When men come to themselves again they
will be the deepest censurers of their own miscarriage.
§ III. Moreover to the right comforting of an afflicted
person, special care must be had of discerning the true
THE soul's conflict. 135
ground of his grievance, the core must be searched
out ; if the grief ariseth from outward causes, then it
must be carried into the right channel, the course of
it must be turned another way, as in staying of blood :
we should grieve for sin in the first place, as being
the evil of all evils : if the ground be sin, then it must
be drawn to a head, from a confused grief to some
more particular sin, that so we may strike the right
vein ; but if we find the spirit much cast down for
particular sins, then comfort is presently to be apphed ;
but if the grief be not fully ripe, then, as we use to
help nature in its offers to purge, by physic, till the
sick matter be carried away; so when conscience,
moved by the spirit, begins to ease itself by confession,
it is good to help forward the work of it, till we find
the heart low enough for comfort to be laid upon.
When Paul found the jailer cast down almost as low
as hell, he stands not now upon further hammering,
and preparing of him for mercy, that work was done
already, but presently stirs him up to believe in the
Lord Jesus Christ, Acts xvi. 31 ; here being a fit
place for an interpreter to declare unto man his righ-
teousness, and his mercy that belongs unto him after
he hath acknowledged his personal and particular
sins, which the natural guilt of the heart is extremely
backward to do, and yet cannot receive any sound
peace till it be done : if signs of grace be discerned,
here likewise is a fit place to declare unto man the
saving work of grace in his heart, which Satan labours
•to hide from him. Men oft are not able to read their
own evidences without help.
In case of stiffness and standing out, it is fit the
man of God should take some authority upon him,
and lay a charge upon the souls of men in the name
136 THE soul's conflict.
of Christ, to give way to the truth of Christ, and to
forbear putting off that mercy which is so kindly of-
fered when we judge it to be their portion ; which
course will be successful in hearts awed with a reve-'^
rend fear of grieving God's Spirit. Sometimes men
must be dealt roundly withal, as David here deals
with his own soul, that so whilst we ask a reason of
their dejection, they may plainly see they have no rea-
son to be so cast down ; for oftentimes grievances are
irrational, rising from mistakes ; and counsel, bringing
into the soul a fresh light, dissolves those gross fogs,
and setteth the soul at liberty. What grief is con-
tracted by false reason, is by true reason altered.
Thus it pleaseth God to humble men by letting them
see in what need they stand one of another, that so
the communion of saints may be endeared ; every re-
lation wherein we stand towards others, are so many
bonds and sinews whereby one member is fitted to de-
rive comfort to another, through love the bond of per-
fection, Col. iii. 18 : all must be done in this sweet
affection. A member out of joint must be tenderly
set in again, and bound up, which only men guided
by the spirit of love seasoned with discretion are fit
to do, they are taught of God to do what they should.
The more of Christ is in any man, the more wiUing-
ness and fitness to this duty ; to which this should en-
courage us, that in strengthening others we strengthen
ourselves, and derive upon ourselves the blessing pro-
nounced on those that consider the needy, Psalm xli.
1 , which will be our comfort here, and crown hereafter,
that God hath honoured us, to be instruments of spi-
ritual good to others. It is an injunction to comfort
the feeble minded, 1 Thes. v. 14, and there is a heavy
imputation on those that comforted not the weaky
THE SOUL S CONFLICT. 137
Ezek. xxxiv. 4, when men will not own men in trouble,
but as the herd of deer forsake and push away the
wounded deer from them ; and those that are any ways
cast down, must stoop to those ways which God hath
sanctified to convey comfort; for though sometimes
the Spirit of God immediately comforts the soul, which
is the sweetest, yet for the most part the Sun of righ-
teousness that hath healing in his wings, conveyeth
the beams of his comfort by the help of others, in whom
he will have much of our comfort to lie hid, and for
this very end it pleaseth God to exercise his children,
and ministers especially, with trials and afflictions,
that so they, having felt what a troubled spirit is in
themselves, might be able to comfort others in their
distresses with the same comfort wherewith they have
been comforted : God often suspends comfort from us
to drive us to make use of our Christian friends, by
whom he purposeth to do us good. Oftentimes the
very opening of men's grievances, bringeth ease with-
out any further working upon them ; the very open-
ing of a vein cools the blood. If God in the state of
innocency thought it fit man should have a helper, if
God thought it fit to send an angel to comfort Christ
in his agonies, shall any man think the comfort of ano-
ther more than needs ? Satan makes every affliction,
by reason of our corruption, a temptation to us, where-
upon we are to encounter not only with our own cor-
ruptions, but with spiritual wickednesses, and need we
not then that others should join forces with us to dis-
cover the temptation, and to confirm and comfort us
against it? for so reason joining with reason, and af-
fection with affection, we come by uniting of strength
to be impregnable. Satan hath most advantage in
solitariness, and thereupon sets upon Christ in the
138 THE soul's conflict.
wilderness^ Matt. iv. and upon Eve single, Gen. iii.
and it added to the glory of Christ's victory, that he
overcame him in a single combat, and in a place of
such disadvantage. Those that will be alone, at such
times, do as much as in them lieth to tempt the
tempter himself to tempt them. The preacher gives
three reasons why two are better than one, Eccles.
iv. 9; 1. Because if one fall, the other may Hft him
up : as that which is stronger shoreth up that which
is weaker, so feeble minds are raised and kept up by
the stronger : nay, oftentimes he that is weaker in
one grace is stronger in another ; one may help by
his experience and meekness of love, that needs the
help of another for knowledge. 2. \Uwo lie together,
one may warm another by kindhng one another's
spirits. Where two meet together upon such holy
grounds and aims, there Christ by his Spirit makes up
another, and this threefold cable who shall break?
While Joas lived, Jehoiada stood upright ; while Lati-
mer and Ridley lived, they kept up Cranmer by in-
tercourse of letters and otherwise, from entertaining
counsels of revolt. The disciples presently upon
Christ's apprehension fainted, notwithstanding he la-
boured by his heavenly doctrine to put courage and
comfort into them. 3. If any give an onset upon
them, there is two to withstand it, spirit joining with
spirit ; and because there is an acquaintance of spirits
as well as of persons, those are fittest to lay open our
minds unto, in whom upon experience of their fidelity
our hearts may most safely rely, we lose much of our
strength in the loss of a true friend ; which made Da-
vid bemoan the loss of his friend Jonathan, Woe is me
for thee my brother Jonathan ! 2 Sam. i. 20. He
lost a piece of himself, by losing him whom his heart
so clave unto ; Saint Paul accounted that God had
THE soul's conflict. 139
showed especial mercy to him, in the recovery of Epa-
phroditus, Phil, ii. 27.
§ IV. But there are divers miscarriages in those that
are troubled, which make the comfort of others of none
effect.
1. When the troubled party deals not directly, but
doubleth with him that is to help him. Some are
ashamed to acknowledge the true ground of their
grievance, pretending sorrow for one thing, when their
hearts tell them it ariseth from another : like the lap-
wings which make greatest noise farthest from their
nest, because they would not have it discovered : this
deceit moved our blessed Saviour (who knew what
was in the hearts of men) to fit his answers many times,
rather to the man than to the matter.
2. Some rely too much upon particular men. Oh
if they had such a one they should do well, and mis-
like others (fitter perhaps to deal with them, as having
more thorough knowledge of their estates) because they
would have their disease rather covered than cured ;
or if cured, yet with soft words, whereas no plaister
worketh better than that which causes smart. Some
out of mere humorous fondness must have that which
can hardly be got, or else nothing pleases them : Da-
vid must needs have the waters of Bethlehem, 2. Sam.
xxiii. 15, when others were nearer hand : and often-
times when men have not only whom they desire, but
such also who are fit and dextrous in dealing with a
troubled spirit, yet their souls feel no comfort, because
they make idols of men ; whereas men at the best are
but conduits of comfort, and such as God freely con-
veyeth comfort by, taking liberty oft to deny comfort
by them, that so he may be acknowledged the God
of all comfort.
140 THE soul's conflict.
3. Some delude themselves, by thinking it suffici-
ent to have a few good v^^ords spoken to them, as if
that could cure them ; not regarding to apprehend
the same, and mingle it with faith, without which,
good words lose their working, even as wholesome
physic in a dead stomach.
Besides miscarriages in comforting ; times will often
fall out in our lives, that we shall have none either to
comfort us, or to be comforted by us, and then what
will become of us unless we can comfort ourselves ?
Men must not think always to Uve upon alms, but
lay up something in store for themselves, and provide
oil for their own lamps, and be able to draw out some-
thing from the treasury of their own hearts. We must
not go to the surgeon for every scratch. No wise tra-
veller but will have some refreshing waters about him.
Again, we are often driven to retire home to our own
hearts, by uncharitable imputations of other men ;
even friends sometimes become miserable comforters ;
it was Job's case, chap, ii., his friends had honest in-
tentions to comfort him, but erred in their manner of
dealing ; if he had found no more comfort by reflect-
ing upon his own sincerity, than he received from
them, who laboured to take it from him, he had been
doubly miserable. We are most privy to our own
intentions and aims, whence comfort must be fetched ;
let others speak what they can to us, if our own
hearts speak not with them, we shall receive no satis-
faction. Sometimes it may fall out, that those which
should unloose our spirits when they are bound up,
mistake, the key misses the_ right wards, and so we
lie bound still. Opening of our estate to another is
not good, but when it is necessary, and it is not ne-
cessary, when we can fetch supply from our own
THE SOUL S CONFLICT. 141
store ; God would have us tender of our reputations,
except in some special cases, wherein we are to give
glory to God by a free and full confession. Needless
discovery of ourselves to others, makes us fear the con-
science of another man, as privy to that which we
are ashamed he should be privy unto, and it is neither
wisdom nor mercy to put men upon the rack of con-
fession, further than they can have no ease any other
way, for by this means we raise in them a jealousy
towards us, and oft without cause, which weakeneth
and tainteth that love which should unite hearts in
one.
CHAP. XV.
Of flying to God in Disquiets of Souls : eight
Observations out of the Text,
WHAT if neither the speech of others to us, nor
the rebuke of our own hearts will quiet the
soul ; is there no other remedy left ?
Yes, then look up to God, the father and fountain
of comfort, as David doth here ; for the more special
means whereby he sought to recover himself, was by
laying a charge upon his soul to trust in God ; for
having let his soul run out too much, he begins to re-
collect himself again, and resign up all to God.
§ I. But how came David to have the command of
his own soul, so as to take it off from grief, and to
place it upon God, could he dispose of his own heart
himself?
The child of God hath something in him above a
man, he hath the Spirit of God to guide his spirit :
this command of David to his soul was under the
command of the great commander : God commands
142 THE SOUL*S CONFLICT.
David to trust in him, and at the same time infusetli
strength into his soul by thinking of God's command,
and trusting to God's power, to command itself to
trust in God : so that this command is not only by
authority, but by virtue likewise of God's command :
as the inferior orbs move as they are moved by a
higher; so David's spirit here moves as it is moved
by God's spirit, which inwardly spak^ to him to speak
to himself.
David, in speaking thus to his own soul, was, as
every true Christian is, a prophet, and an instructor
to himself: it is but as if inferior officers should
charge in the name and power of the king. God's
children have a principle of life in them from the Spi-
rit of God, by which they command themselves. To
give charge belongs to a superior ; David had a dou-
ble superior above him, his own spirit as sanctified,
and God's Spirit guiding that. Our spirits are the
Spirit's agents, and the Holy Spirit is God's agent,
maintaining his right in us. As God hath made man
a free agent, so he guides him, and preserves that
free manner of working which is agreeable to man's
nature.
By this it appears, that David's moving of himself,
did not hinder the Spirit's moving of him, neither did
the Spirit's moving of him hinder him from moving
himself in a free manner; for the Spirit of God
moveth according to our principles ; it openeth our
understandings to see that it is best to trust in God ;
it moveth so sweetly, as if it were an inbred principle,
and all one with our own spirits ; if we should hold
our will to move itself, and not to be moved by the
Spirit, we should make a God of it, whose property
is to move other things, and not to be moved by any.
THE SOUL S CONFLICT. 143
We are in "some sort lords over our own speeches
and actions, but yet, under a higher lord. David
was willing to trust in God, but God wrought that
will in him : he first makes our will good, and then
works by it. It is a sacrilegious liberty that will ac-
knowledge no dependence upon God. We are wise
in his wisdom, and strong in his strength, who saith,
Without me ye can do nothing, John xv. But the
bud of a good desire, and the blossom of a good re-
solution, and the fruit of a good action, all comes
from God. Indeed the understanding is ours where-
by we know what to do, and the will is ours whereby
we make choice of what is best to be done ; but the
light whereby we know, and the guidance whereby
we choose, that is from a higher agent, which is ready
to flow into us with present fresh supply, when by
virtue of former strength we put ourselves forward in
obedience to God. Let but David say to his soul
being charged of God to trust, I charge thee, my soul,
to trust in him, and he finds a present strength en-
abling to it. Therefore we must both depend upon
God as the first mover, and withal set all the inferior
wheels of our souls agoing according as the Spirit of
God ministers motion unto us. So shall we be free
from self-confidence, and likewise from neglecting
that order of working which God hath established.
David hearkened what the Lord said, before he said
any thing to himself, so should we. God*s com-
mands tend to this, that we should command our-
selves. God, and the minister under God, bid us
trust in him, but all is to no purpose till grace be
wrought in the soul, whereby it bids itself; our
speaking to others doth no good, till they by enter-
taining what we say, speak the same to their own
souls.
144 THE SOUL S CONFLICT.
In this charge of David upon his own soul, we may
see divers passages and privileges of a gracious heart
in trouble.
§ II. As 1. That a Christian, when he is beaten
out of all other comforts, yet hath a God to run
unto ; a wicked man beaten out of earthly comforts,
is as a naked man in a storm, and an unarmed man
in the field, or as a ship tossed in the sea without an
anchor, which presently dashes upon rocks, or falleth
upon quicksands ; but a Christian, when he is driven
out of all comforts below, nay, when God seems to
be angry with him, he can appeal from God angry to
God appeased, he can wrestle and strive with God by
God's own strength, fight with him with his own wea-
pons, and plead with God by his own arguments.
What a happy estate is this? who would not be a
Christian, if it were but for this, to have something to
rely on when all things else fail ? The confusion and
unquietness which troubles raise in the soul, may
drive it from resting in itself, but there can never be
any true peace settled, until it sees and resolves what
to stay upon.
§ III. 2. We see here, that there is a sanctified use
of all troubles to God's children ; first they drive
them out of themselves, and then draw them nearer
to God. Crosses indeed of themselves estrange us
more from God, but by an overruling work of the
Spirit they bring us nearer to him ; the soul of itself
is ready to misgive, as if God had too many contro-
versies with it, to show any favour towards it; and
Satan helpeth ; because he knows nothing can stand
and prevail against God, or a soul that relieth on
THE SOUL S CONFLICT. 145
him, therefore he labours to breed and increase an
everlasting division betwixt God and the soul ; but
let not Christians muse so much upon their trouble,
but see whither it carries them, whether it brings
them nearer unto God, or not; it is a never failing
rule of discerning a man to be in the state of grace,
when he finds every condition draw him nearer to
God ; for thus it appears that such love God, and are
called of him, unto whom all things work together
for the best, Rom. viii. 28.
§ IV. 3. Again, hence we see that the Spirit of
God by these inward speeches doth awake the soul,
and keep it in a holy exercise, by stirring up the
grace of faith to its proper function. It is not so
much the having of grace, as grace in exercise, that
preserves the soul ; therefore we should by this and
the like means stir up the grace of God in us, that
so it may be kept aworking and in vigour and
strength. It was David's manner to awake himself,
by bidding both heart and harp to awake. It is the
waking Christian (that hath his wit and his grace
ready about him) who is the safe Christian; grace
dormant without the exercise doth not secure us. It
is almost all one (in regard of present exigence) for
grace not to be and not to work. The soul without
action is Uke an instrument not played upon, or like
a ship always in the haven, motion is a preservative
of the purity of things. Even life itself is made more
lively by action. The Spirit of God whereby his
children are led, is compared to things of the quickest
and strongest actions ; as fire and wind, &c. God
himself is a pure act, always in acting ; and every
thing the nearer it comes to God, the more it hath its
146 THE SOUL S CONFLICT.
perfection in working. The happiness of man con-
sists chiefly in a gracious frame of spirit, and actions
suitable sweetly issuing therefrom : the very rest of
heavenly bodies is in motion in their proper places.
By this stirring up the grace of God in us, sparkles
come to be flames, and all graces are kept bright.
Troubles stir up David, and David being stirred stirs
up himself.
§ v. 4. We see likewise here a further use of so-
liloquies or speeches to our own hearts ; when the
soul by entering into itself sees itself put out of order,
then it enjoins this duty of trusting in God upon it :
if we look only on ourselves and not turn to God, the
work of the soul is imperfect : then the soul worketh
as it should, when as by reflecting on itself, it gathers
some profitable conclusion, and leaveth itself with
God. David upon reflecting on himself found no-
thing but discouragement, but when he looks upward
to God, there he finds rest. This is one end wliy
God suffers the soul to tire and beat itself, that find-
ing no rest in itself, it might seek to him. David
yields not so much to his passion as that it should
keep him from God. Therefore let no man truly re-
ligious pretend, for an excuse, his temper or pro-
voking occasions, &c. for grace doth raise the soul
above nature; grace doth not only stop the soul in
an evil way, but carries it to a contrary good, and
raiseth it up to God. Though holy men be subject
to like passions ivith others, James v. 17, (as it is
said of Elias) yet they are not so enthralled to them,
as that they carry them wholly away from their God,
but they hear a voice of the Spirit within them, call-
ing them back again to their former communion with
THE SOUL S CONFLICT. 147
God ; and so grace takes occasion, even from sin, to
exercise itself.
§ VI. 5, Observe farther, that distrust is the cause
of all disquiet : the soul suffers itself by something
here below^ to be drawn away from God, but can find
no rest till it return to him again. As Noah's dove
had no place to set her ybo^ upon^ Gen. viii. 11, till
it was received into the ark from whence it came.
And it is God's mercy to us, that when we have let
go our hold of God, we should find nothing but trou-
ble and unquietness in any thing else, that so we
might remember from whence we are fallen, and re-
turn home again. That is a good trouble which frees
us from the greatest trouble, and brings with it the
most comfortable rest ; it is but an unquiet quiet, and
a restless rest which is out of God. It is a deep spi-
ritual judgment for a man to find too much rest in the
creature : the soul that hath had a saving work upon
it, will be always impatient until it recover its former
sweetness in God : after God's Spirit hath once
touched the soul, it will never be quiet until it stands
pointed God- ward.
But conscience may object, UiJon any offence is
God offended, and therefore not to be trusted ?
It is true, where faith is not above natural conscience,
but a conscience sprinkled with the blood of Christ,
is not scared from God by its infirmities and failings, but
as David here is rather stirred up to run unto God by
his distemper ; and it had been a greater sin than his
distemper not to have gone unto God. Those that
have the spirit of sons in their hearts, run not further
from God after they have a little strayed from him,
but though it be the nature of sinful passions to breed
148 THE SOUL S CONFLICT.
grief and shame, yet they will repair to God again,
and their confidence overcomes their guilt, so well are
they acquainted with God's gracious disposition.
Yet we see here, David thinks not of trusting in
God, till first he had done justice upon his own soul,
in rebuking the unruly motions thereof; censure for
sin goeth before favour in pardoning sin, or boldness
to ask pardon of God ; those that love God must
hate ill, Psalm xcvii. 10 : if our consciences condemn
us of allowing any sin, we cannot have boldness with
God who is (light and can abide no darkness and)
greater than our consciences,
§ VII. 6. Moreover, hence we see it is no easy
thing to bring God and the heart together : David
here as he often checks his heart, so he doth often
charge his heart. Doubts and troubles are still
gathering upon him, and his faith still gathering upon
them. As one striving to get the haven, is driven
back by the waves, but recovering himself again, gets
forward still, and after often beating back, at length
obtains the wished haven, and then is at rest. So
much ado there is to bring the soul unto God, the
harbour of true comfort. It were an easy thing to
be a Christian, if religion stood only in a few outward
works and duties, but to take the soul to task, and to
deal roundly with our own hearts, and to let con-
science have its full work, and to bring the soul into
spiritual subjection unto God ; this is not so easy a
matter, because the soul out of self-love is loath to
enter into itself, lest it should have other thoughts of
itself than it would have; David must bid his soul
trust, and trust, and trust again before it will yield.
One main ground of this difficulty, is that contrary
THE SOUL S CONFLICT. 149
which is in the soul by reason of contrary principles :
the soul so far as it is gracious, commands, so far as it is
rebelHous, resists, which drew holy Austin to a kind of
astonishment; *' The soul commands the body and it
yields^ saith he, it commands itself, and is resisted by
itself; it commands the hand to move, and it moveth
with such an unperceivable quickness that you can
discern no distance betwixt the command and the
motion : Whence comes this ? but because the soul
perfectly wills not, and perfectly enjoins not that
which is good, and so far forth as it fully wills not,
so far it holds back." There should be no need of
commanding the soul if it were perfect, for then it
would be of itself, what it now commandeth. If Da-
vid had gotten his soul at perfect freedom at the first,
he needed not have repeated his charge so often upon
it. But the soul naturally sinks downward, and there-
fore had need often to be wound up.
§ VIII. 7. We should therefore labour to bring our
souls, as David doth here, to a firm and peremptory
resolution, and not stand wavering, and as it were
equally balanced betwixt God and other things ; but
enforce our souls, we shall get little ground of infi-
delity else ; drive your souls therefore to this issue,
either to rely upon God, or else to yield up itself to
the present grievance ; if by yielding it resolves to be
miserable, there's an end, but if it desires rest, then
let it resolve upon this only way, to trust in God ;
and well may the soul so resolve, because in God
there are grounds of quieting the soul, above all that
may unsettle it ; in him there is both worth to satisfy,
and strength to support the soul. The best way to
maintain inward peace, is to settle and fix our thoughts
150 THE soul's COIn'FLICT.
upon that which will make us better, till we find our
hearts warmed and wrought upon thereby, and then,
as the prophet speaks, God will keep us in peace :
peace, that is, in perfect and abundant peace , Isaiah
xxvi. 3. This resolution stayed Job, that though
God should, kill him, yet he resolved to trust in him.
Answerable to our resolution is our peace : the more
resolution the more peace ; irresolution of itself with-
out any grievance is full of disquiet ; it is an unsafe
thing always to begin to live ; to be always cheapen-
ing and paltering with God : come to this point once,
trust God I ought, therefore trust God I will, come
what may or will.
And it is good to renew our resolutions again and
again : for every new resolution brings the soul closer
to God, and gets further in him, and brings fresh
strength from him ; which if we neglect, our corrup-
tion joining with outward hindrances will carry us
further and further backward, and this will double,
yea, multiply our trouble and grief to recover our-
selves again ; we have both wind and tide against us :
we are going up the hill, and therefore had need to
arm ourselves with resolution. Since the fall, the
motion of the soul upward, as of heavy bodies, is vio-
lent ; in regard of corruption which weighs it down-
ward, and therefore all enforcement is little enough :
oppose therefore with David all invincible resolution,
and then doubt not of prevailing ; if we resolve in
God's power and not our own, and be strong in the
Lord, Eph. vi. 10, and not in ourselves, then it mat-
ters not what our troubles or temptations be either
from within, or without, for trust in God at length
will triumph.
Here is a great mercy, that when David had a little
THE SOUL S CONFLICT. 151
let go his hold of God, yet God would not let go his
hold of him, but by a spirit of faith draws him back
again to himself; God turns us unto him, and then
we return. Turn us again, saith the Psalmist, cause
thy face to shine upon us, and we shall be saved,
Psalm Ixxx. 19. When the soul leaves God once, it
loses its way, and itself ; and never returns till God
recalls it again. If moral principles, cherished and
strengthened by good education, will enable the soul
against vicious inclinations, so that though some in-
fluence of the heavens work upon the air, and the air
upon the spirits, and the spirits upon the humours,
and these incline the temper, and that inclines the
soul of a man such and such ways, yet breeding in the
more refined sort of civil persons, will much prevail to
draw them another way ; what then may we think of
this powerful grace of faith which is altogether super-
natural ? Will not this carry the soul above all natu-
ral inchnations whatsoever (though strengthened by
outward occasions), if we resolve to put it to it : Da-
vid was a king of other men, but here he shows that
he was a king of himself. What benefit is it for a
man to be ruler over all the ^Cv^orld, and yet remain a
slave to himself?
§ IX. 8. Again, David here doth not only resolve,
\mt presently takes up his soul before it strayed too
far from God; the further and the longer the soul
wanders from God, the more it entangles itself, and
the thicker darkness will cover the soul, yea, the
loather it is to come to God again, being ashamed to
look God in the face after discontinuing of acquaint-
ance with him ; nay, the stronger the league grows
betwixt sin and the soul, and the more there groweth
152 THE soul's COIs^FLICT.
a kind of suitableness betwixt the soul and sin ; too
long giving way to base thoughts and affections, dis-
covers too much complacency and liking of sin. If
we once give way, a little grief will turn into bitter
sorrow, and that into a settled pensiveness and hea-
viness of spirit , fear will grow into astonishment, and
discouragement into despair; if ever we mean to
trust God, why 'not now? How many are taken
away in their offers and assays, before they have pre-
pared their hearts to cleave unto God ? The sooner
we give up ourselves to the Lord, the sooner we
know upon what terms we stand, and the sooner we
provide for our best security, and have not our grounds
of comfort to seek when we shall stand most in need
of them. Time will salve up grief in the meanest of
men ; reason, in those that will suffer themselves to be
ruled thereby, will cure, or at least stay the fits of it
sooner : but faith, if we stir it up, will give our souls
no rest, until it hath brought us to our true rest, that
is, to God : therefore we should press the heart for-
ward to God presently, that Satan make not the rent
greater.
Lastly, here we see, that though the soul he over-
borne by passion for a time, yet if grace hath once
truly seasoned it, it will work itself into freedom
again; grace as oil will be above. The eye when
any dust falls into it, is not more tender and unquiet,
till it be wrought out again, than a gracious soul is
being once troubled : the spirit as a spring will be
cleansing of itself more and more ; whereas the heart
of a carnal man is like a standing pool, whatsoever is
cast into it, there it rests ; trouble and disquietness in
him are in their proper place ; it is proper for the sea
to rage and cast up dirt ; God hath set it down for an
THE SOUL S CONFLICT. 153
eternal rule, that vexation and sin shall be insepa-
rable. Happiness and rest were severed from sin in
heaven when the angels fell, and in Paradise when
Adam fell, and will remain for ever separated, until
the breach be made up by faith in Christ, Gen, iii.
CHAP. XVI.
Of Trust in God: Grounds of it ; especially his
Providence.
BUT to come nearer to the unfolding of this trust-
ing in God, which David useth here as a re-
medy against all distempers : Howsoever confidence
and trust be an affection of nature, yet by the Spirit's
sanctifying and carrying it to the right object, it be-
comes a grace of wonderful use. In the things of this
life usually he that hopes most is the most unwise
man ; he being most deceived that hopes most, be-
cause he trusts in that which is uncertain, and there-
fore deceitful hope is counted but the dream of a
waking man. But in religion it is far otherwise ; here,
hope is the main supporting grace of the soul, spring-
ing from faith in the promises of God.
Trust and hope are often taken in the same sense,
though a distinction betwixt them hath sometimes its
use : faith looks to the word promising, hope to the
thing promised in the word ; faith looks to the autho-
rity of the promiser, hope (especially) to the goodness
of the promise; faith looks upon things as present,
hope as to come hereafter. God as the first truth is
that which faith relies on, but God as the chief good
is that which hope rests on : trust or confidence is
nothing else, but the strength of hope ; if the thing
hoped for be deferred, then of necessity it enforces
154 THE SOUL S CONFLICT.
waiting, and waiting is nothing else but hope and
trust lengthened.
Howsoever there may be use of these and such like
distinctions, yet usually they are taken promiscuously,
especially in the Old Testament. The nature and use
of faith is set out by terms of staying, resting, lean-
ing, rolling ourselves upon God, &:c. which come all
to one, and therefore we forbear any further curious
distinction.
Now seeing trusting in God is a remedy against
all distempers, it is necessary that we should bring the
object and the act (God and the soul) together ; for
effecting of which it is good to know something con-
cerning God and something concerning trust. God
is only the fit object of trust, he hath all the proper-
ties of that which should be trusted on ; a man can
be in no condition wherein God is at a loss and cannot
help him ; if comforts be wanting, he can create com-
forts, not only out of nothing but out of discomforts ;
he made the whale that swallowed up Jonas a means
to bring him to the shore, Jonah i. 17. The sea was
a wall to the Israehtes on both sides : the devouring
flames were a great refreshing to the three children
in the fiery furnace, Dan. iii ; that trouble which we
think will swallow us up, may be a means to bring us
to our haven ; so mighty is God in power, and so ex-
cellent in working, Isaiah xxviii. 29. God then, and
God only is a fit foundation for the soul to build itself
upon, for the firmer the foundation is, the stronger
will the building be, therefore those that will build
high must dig deep : the higher the tree riseth, the
deeper the root spreadeth and fasteneth itself below.
So it is in faith, if the foundation thereof be not firm,
the soul cannot build itself strongly upon it ; faith
THE SOUL S CONFLICT. 155
liatli a double principle to build on, either a principle
of being, or a principle of knowing ; the principle of
being is God himself, the principle of knowing is God's
word, whereby God cometh forth (out of that hidden
light which none can attain unto) and discovereth
his meaning towards us for our good.
This then must, 1. be supposed for a ground, that
there is a God, and that God is, that is, hath a full
and eternal being and giveth a being, and an order
of being, to all things else ; some things have only a
being, some things hfe and being, some things sense
&c. and some things have a more excellent being, in-
cluding all the former, as the being of creatures in-
dued with reason ; if God had not a being, nothing
else could be : in things subordinate one to another,
take away the first, and you take away all the rest :
therefore this proposition (God is) is the first truth of
all, and if this were not, nothing else should be : as
we see if the heavenly bodies do not move, there is
no motion here below.
2. In the divine nature or being, there is a subsisting
of three persons, every one to set out unto us, as fitted
for us to trust in ; the Father as a Creator, the Son
as a Redeemer, the Holy Ghost as a Comforter, and
all this in reference to us : God in the first person
hath decreed the great work of our salvation, and all
things tending to the accomplishment of it ; God in
the second person hath exactly and fully answered
that decree and plot, in the work of our redemption ;
God in the third person discovers and applies all unto
us, and fits us for communion with the Father and
the Son from whom he proceeds.
3. God cannot be comfortably thought upon out
of Christ our Mediator, in whom he was reconciling
156 THE soul's conflict.
the world to himself, 1 Cor. v. 19, as being a friend
both to God and us, and therefore fit to bring God
and the soul together, being a middle person in the
Trinity ; in Christ God's nature becomes lovely to us,
and ours to God : otherwise there is an utter enmity
betwixt his pure and our impure nature : Christ hath
made up the vast gulf between God and us ; there
is nothing more terrible to think on, than an absolute
God out of Christ.
4. Therefore for the better drawing of us to trust
in God, we must conceive of him under the sweet re-
lation of a father ; God's nature is fatherly now unto
us, and therefore lovely.
5. And for further strengthening our faith it is need-
ful to consider what excellencies the Scripture giveth
unto God, answerable to all our necessities, what
sweet names God is pleased to be known unto us by
for our comfort, as a merciful, gracious, long-suffer-
ing God, &c. Exod. xxxiv. 6.
When Moses desired to see the glory of God, God
thus manifested himself, in the way of goodness, /
will make all my goodness pass before thee, Exod.
xxxiii. 16.
Whatsoever is good in the creature is first in God
as a fountain; and it is in God in a more eminent
manner and fuller measure. All grace and holiness,
all sweetness of affection, all power and wisdom, &c.
as it is in him, so it is from him, and we come to
conceive these properties to be in God, 1. by feeling
the comfort and power of them in ourselves ; 2. by
observing these things in their measure to be in the
best of the creatures, whence we arise to take notice
of what grace and what love, what strength and wis-
dom, &c. is in God, by the beams of these which
THE SOUL S CONFLICT. 157
we see in his creature, with adding in our thoughts
fulness pecuhar to God, and abstracting imperfection,
incident to the creature ; for that is in God in the
highest degree, the sparkles whereof it is but in us.
6. Therefore it is fit that unto all other eminences
in God, we should strengthen our faith by considering
those glorious singularities, which are altogether in-
communicable to the creature, and which give strength
to his other properties, as that God is not only gra-
cious and loving, powerful, wise, &c. but that he is
infinitely, eternally, and unchangeably so. All which
are comprised in and drawn from that one name Je-
hovah, as being of himself, and giving a being to all
things else, of nothing ; and able when it pleaseth
him to turn all things to nothing again.
7. As God is thus, so he makes it good by answer-
able actions and dealing towards us, by his continual
providence ; the consideration whereof is a great stay
to our faith, for by this providence God makes use of
all his former excellencies for his people's good : for the
more comfortable apprehension of which, it is good to
know that God's providence is extended as far as his
creation. Every creature, in every element and place
whatsoever, receiveth a powerful influence from God,
who doth what pleaseth him, both in Heaven and earth,
in the sea, and all places ; but we must know, God
doth not put things into a frame, and then leave them
to their own motion as we do clocks, after we have
once set them right, and ships after we have once
built them, commit them to wind and waves; but
as he made all things, and knows all things, so, by a
continued kind of creation, he preserves all things in
their being and working, and governs them to their
ends ; he is the first mover that sets all the v/heels of
158 THE SOUL S CONFLICT.
the creature aworking : one wheel may move another,
but all are moved by the first. If God moves not, the
clock of the creature stands. If God should not up-
hold things, they would presently fall (to nothing)
from whence they came. If God should not guide
things, Satan's malice, and man's weakness, would
soon bring all to a confusion. If God did not rule
the great family of the world, all would break and fall
to pieces, whereas the wise providence of God keep-
eth every thing on its right hinges. All things stand
in obedience to this providence of God, and nothing
can withdraw itself from under it; if the creature
withdraw itself from one order of providence, it falls
into another ; if man (the most unruly and disordered
creature of all) withdraw himself from God's gracious
government of him to happiness, he will soon fall un-
der God's just government of him to deserved misery ;
if he shakes off God's sweet yoke, he puts himself
under Satan's heavy yoke, who, as God's executioner,
hardens him to destruction ; and so whilst he rushes
against God's will, he fulfills it. And whilst he will
not willingly do God's will, God's will is done upon
him against his will.
The most casual things fall under providence, yea,
the most disordered thing in the world, sin, and (of
sins the most horrible that ever the sun beheld) the
crucifying of the Lord of life, was guided by a hand
of providence to the greatest good. For that which is
casual in regard of a second cause, is not so in regard
of the first, whose providence is most clearly seen in
casual events that fall out by accident, for in these
the effect cannot be ascribed to the next cause ; God
is said to kill him, who was unwarily slain by the
falling of an axe or some instrument of death, Deut^
xix. 5.
THE SOUL S CONFLICT. 159
And though man hath a freedom in working, and
of all men, the hearts of kings are most free, yet even
these are guided by an overruling power, Prov. xxi.
1, as the rivers of water are carried in their channels,
whither skilful men list to derive them.
For settling of our faith the more, God taketh liberty
in using weak means, to great purposes, and setting
aside more likely and able means, yea, sometimes he
altogether disableth the greatest means, and worketh
often by no means at all. It is not for want of
power in God but from abundance and multiplying
of his goodness that he useth any means at all : there
is nothing that he doth by means, but he is able to do
without means.
Nay, God often bringeth his will to pass by cross-
ing the course and stream of means, to show his own
sovereignty, and to exercise our dependence; and
maketh his very enemies, the accomplishers of his
own will, and so, to bring about that which they op-
pose most. Hence it is that we believe under hope
against hope, Psahn cxxxv. 6.
But we must know, God's manner of guiding things
is without prejudice of the proper working of the
things themselves ; he guideth them sweetly accord-
ing to the instincts he hath put into them ; for,
1. He furnishes creatures with a virtue and power
to work, and hkewise with a manner of working suit-
able to their own nature, as it is proper for a man,
when he works, to work with freedom, and other
creatures by natural instinct, &c.
2. God maintaineth both the power and manner of
working, and perfecteth and accomphsheth the same
I by acting of it, being nearer to us in all we do, than
160 THE SOUL S CONFLICT.
abilities and actions, to this or that particular, as he
seeth best. 4. He suspends or removes the hinder-
ances of all actions, and so, powerfully, wisely, and
sweetly orders them to his own ends. When any evil
is intended, God either puts bars and lets to the exe-
cution of it, or else limiteth and boundeth the same,
both in regard of time and measure, so that our ene-
mies either shall not do the evil at all, or else not so
long a time, or not in such a height of mischief, as
their malice would carry them to : the rod of the
wicked may light upon the back of the righteous,
Psalm cxxv. 3, but it shall not rest there ; God knows
how to take our enemies off, sometimes by changing,
or stopping their wills, by oiFering considerations of
some good or ill, danger or profit to them ; sometimes
by taking away, and weakening all their strength, or
else by opposing an equal or greater strength against
it. All the strength our enemies have rests in God :
who if he denies concourse and influence, the arm of
their power (as Jeroboam's, when he stretched it out
against the prophet) shrinks up presently.
God is not only the cause of things and actions,
but the cause likewise of the cessation of them, why
they fall not out at all. God is the cause why things
are not, as well as why they are ; the cause why men
favour us not, or, when they do favour us, want pre-
sent wisdom and ability to help us, is from God's
withdrawing the concurrence of his light and strength
from them. If a skilful physician doth us no good,
it is because it pleaseth God to hide the right way of
curing at that time from him. Which should move
us to see God in all that befalls us, who hath suffi-
cient reason, as to do what he doth, so not to do
what he doth not, to hinder, as well as to give way.
THE SOUL*S COXFLICT. 161
The God of spirits hath an influence into the spi-
rits of men, into the principles and springs of all
actions ; otherwise he could not so certainly foretell
things to come. God had a work in Absalom's heart
in that he refused the best counsel ; there is nothing
independent of him, who is the mover of all things,
and himself unmoveable.
Nothing so high, that is above his providence;
nothing so low, that is beneath it ; nothing so large,
but is bounded by it ; nothing so confused, but God
can order it ; nothing so bad, but he can draw good
out of it ; nothing so wisely plotted, but God can
disappoint it, as AchitopheFs counsel; nothing so
simply and unpoliticly carried, but he can give a pre-
vaiUng issue unto it ; nothing so freely carried, in re-
gard of the next cause, but God can make it neces-
sary in regard of the event ; nothing so natural, but
he can suspend it in regard of operation, as heavy
bodies from sinking, fire from burning, &c.
It cannot but bring strong security to the soul, to
know that in all variety of changes and intercourse of
good and bad events, God and our God, hath such
a disposing hand. Whatsoever befalls us, all serves
to bring God's electing love, and our glorification to-
gether, God's providence serveth his purpose to save
us. All suflTerings, all blessings, all ordinances, all
graces, all common gifts, nay, our very falls, yea,
Satan himself with all his instruments, as over-mas-
tered, and ruled by God, have this injunction upon
them to further God's good intendment to us and a
prohibition to do us no harm. Augustus taxed the
world for civil ends, but God's providence used this
as a means for Christ to be born at Bethlehem,
Esther vi. 1. Ahasuerus could not sleep, and there-
162 THE SOUL*S CONFLICT.
upon calls for the chronicles, the reading* of which
occasioned the Jews* deHvery. God oft disposeth
little occasions to great purposes. And by those^
very ways whereby proud men have gone about to
withstand God's counsels, they have fulfilled them,
as we see in the story of Joseph and Moses, in the
timig wherein they dealt proudly y He was above
them, Exod. x. 11.
CHAP. XVII.
Of Graces to be exercised in respect of Divine
Providence,
WE are under a providence that is above our
own ; which should be a ground unto us, of
exercising those graces that tend to settle the soul in
all events. As,
1. Hence to lay our hand upon our mouths, and
command the soul an holy silence, not daring to yield
to the least rising of our hearts against God. / was
dumb, and opened not my mouth, because thou didst
it. Psalm xxxix. 9, saith David. Thus Aaron when
he had lost his two sons, both at once, and that by
fire, Lev. x. 1,2, and by fire from heaven, which car-
ried an evidence of God's great displeasure with it,
yet held his peace. In this silence and hope is our
strength. Flesh and blood is prone to expostulate
with God, and to question his deahng, as we see in
Gideon, Jeremy, Asaph, Habakkuk, and others. If
the Lord be with us, why then is all this befallen
us ? but after some struggling between the flesh and
the spirit the conclusion will be, yet howsoever mat-
ters go, God is good to Israel, Psalm Ixxiii. 1.
Where a fearful spirit, and a melancholy temper, a
THE SOUL S CONFLICT. 163
weak judgment, and a scrupulous and raw conscience
meet in one, there Satan and his, together with men's
own hearts, which hke sophisters are continually ca-
villing against themselves, breed much disquiet, and
make the life uncomfortable. Such therefore should
have a special care as to grow in knowledge, so to
stick close to sure and certain grounds, and bring
their consciences to the rule. Darkness causeth
fears. The more light, the more confidence. When
we yield up ourselves to God, we should resolve upon
quietness, and if the heart stirs, presently use this
check of David, Why art thou disquieted ?
God's ways seem oft to us full of contradictions,
because his course is to bring things to pass by con-
trary means. There is a mystery not only in God's
decree concerning man's eternal estate, but likewise
in his providence, as why he should deal unequally
with men, otherwise equal. His judgments are a
great depth, which we cannot fathom, but they will
swallow up our thoughts and understandings. God
oft wraps himself in a cloud, and will not be seen till
afterward. Where we cannot trace him, we ought
with Saint Paul to admire and adore him. When we
are in heaven, it will be one part of our happiness, to
see the harmony of those things that seem now con-
fused unto us. All God's dealings will appear beau-
tiful in their due seasons, though we for the present
see not the contiguity and linking together of one
thing with another.
2. Hence likewise proceeds a holy resigning of our-
selves to God, who doth all things according to the
counsel of his own will. His will is a wise will, it
is guided by counsel, a sovereign prevailing will.
The only way to have our will is to bring it to God's
164 THE soul's conflict.
will. If we could delight in him, we should have our
heart's desire. Thus David yields up himself to God ;
Here I am, let the Lord deal with me as seemeth
good unto him, 2 Sam. xv. 26. And thus Eli, when
God foretold by Samuel the ruin of his house, quiets
himself, It is the Lord, let him do what seemeth him
good, 1 Sam. iii. 18. Thus our blessed Saviour stays
himself. Not my will, but thy will be done. And
thus the people of God, when Paul was resolved to
go to Jerusalem, submitted, saying. The will of the
Lord be done. Acts xxi. 14 ; a speech fit to proceed
out of the heart and mouth of a Christian.
. We may desire and long after a change of our con-
dition, when we look upon the grievance itself, but
yet remember still that it be with reservation, when
we look upon the will of God, as, Hoiv long, Lord,
holy and true, &c. Rev. vi. 10. Out of inferior rea-
sons we may with our Saviour desire a removal of the
cup ; but when we look to the supreme reason of
reasons, the will of God, here we must stoop and kiss
the rod. Thus humbling ourselves under his mighty
hand, w^hich by murmuring and fretting we may make
more heavy, but not take off, still adding new guilt
and puUing on new judgments.
3. The way patiently to suffer God's will, is to
inure ourselves first to do it. Passive obedience
springs from active. He that endures any thing will
endure it quietly, when he knows it is the will of God,
and considers that whatever befalls him comes from
his good pleasure. Those that have not inured them-
selves to the yoke of obedience, will never endure
the yoke of suffering, they fume and rage as a wild
boar in a net, as the prophet speaks. It is worth
the considering, to see two men of equal parts un-
der the same cross, how quietly and calmly the onq
THE soul's conflict. 165
that establisheth his soul on Christ will bear his afflic-
tions, whereas the other rageth as a fool, and is more
beaten.
Nothing should displease us that pleaseth God :
neither should any thing be pleasing to us that dis-
pleaseth him. This conformity is the ground of com-
fort. Our own will takes away God, as much as in
it lies. If we acknowledge God in all our ways, he
will direct our paths, and lead us the way that tve
should go, Prov. iii. 6. The quarrel betwixt God
and us is taken up, when his will and our will are
one ; when we have sacrificed ourselves, and our wills
unto God ; when, as he is highest in himself, so his
will hath the highest place in our hearts. We find
by experience, that when our wills are so subdued, that
we delight to do what God would have us do, and to
be what God would have us be, that then sweet peace
presently riseth to the soul.
When we can say. Lord, if thou wilt have me poor
and disgraced, I am content to be so : if thou wilt
have me serve thee in this condition I am in, I will
gladly do so. It is enough to me that thou wouldst
have it so. I desire to yield readily, humbly, and
cheerfully, to thy disposing providence. Thus a godly
man says Amen to God's Ame7i, and puts hisj^a^ and
placet to God's. As the sea turns all rivers into its
own relish, so he turns all to his own spirit, and makes
whatsoever befalls him, an exercise of some virtue. A
heathen could say, that calamities did rule over men,
but a wise man hath a spirit overruling all calamities ;
much more a Christian. For a man to be in this
estate is to enjoy heaven in the world under heaven ;
God's kingdom comes where his will is thus done
and sufiered.
None feel more sweet experience of God's provi-
166 THE soul's conflict.
dence than those that are most resolute in their obe-
dience. After we have ^ven glory to God in relying
upon his wisdom, power, and truth, we shall find him
employing these for our direction, assistance, and
bringing about of things to our desired issue, yea,
above whatever we looked for, or thought of.
In all cases that fall out, or that we can put to
ourselves, as in case of extremity, apposition, strange
accidents, desertion, and damps of spirit, ^c. here we
may take sanctuary, that we are in covenant with
him who sits at the stern, and rules all, and hath
committed the government of all things to his Son,
our brother, our Joseph, the second person in heaven.
We may be sure no hurt shall befall us, that he can
hinder; and what cannot he hinder that hath the
keys of hell and of death ? unto whom we are so
near that he carries our names in his breast, and on
his shoulders y as the high priest did those of the
twelve tribes. Though his church seems a widow
neglected, yet he will make the world know that she
hath a husband will right her in his good time.
But it may be demanded, What course is to be
taken for guidance of our lives in particular actions,
7vherein doubts may arise what is most agreeable to
the will of God ?
1. We must not put all carelessly upon a provi-
dence, but first consider what is our part, and so far
as God prevents us with light, and affords us helps
and means, we must not be faihng in our duty. We
should neither outrun, nor be wanting to providence.
But in perplexed cases, where the reasons on both
sides seem to be equally balanced, see whether part
make more for the main end, the glory of God, the
service of others, and advancement of our own spi-
THE SOUL S CONFLICT. 167
ritual good. Some things are so clear and even, that
there is not a best between them, but one may be
done as well as the other, as when two ways equally
tend to one and the same place.
2. We are not our oiun, and therefore must not set
up ourselves. We must not consult with flesh and
blood either in ourselves or others, for self-love will
deprave all our actions, by setting before us corrupt
ends. It considers not what is best, but what is
safest. By-respects sway the balance the wrong way.
3. When thmgs are clear, and God's will is mani-
fest, further deliberation is dangerous, and for the
most part argues a false heart ; as we see in Balaam,
who though he knew God's mind, yet would be still
consulting, till God in judgment gave him up to what
his covetous heart led him unto. A man is not fit to
deliberate till his heart be purged of false aims ; for
else God will give him to the darkness of his own spi-
rit, and he will be always warping, unfit for any bias.
Where the aims are good, there God delighteth to re-
veal his good pleasure. Such a soul is level and suit-
able to any good counsel that shall be given, and
prepared to entertain it. In what measure any lust
is favoured, in that measure the soul is darkened.
Even wise Solomon, whilst he gave way to his lust,
had like to have lost his wisdom.
We must look to our place wherein God hath set
us ; if we be in subjection to others, their authority
ought to sway with us. Neither is it the calling of
those that are subjects, to enquire over curiously into
the mysteries of government ; for that, both in peace
and war, breeds much disturbance, and would trouble
all designs.
The laws under which we live, are particular de-
168 THE soul's conflict.
terminations of the law of God in some duties of the
second table. For example ; the law of God says.
Exact no more than what is thy due. But what in
particular is thy due, and what another man's, the
laws of men determine, and therefore ouo:ht to be a
rule unto us so far as they reach ; though it be too
narrow a rule to be good only so far as man's laws
guide unto. Yet law being the joint reason and con-
sent of many men for pubhc good, hath a use for
guidance of all actions that fall under the same.
Where it dash not against God's law, what is agree-
able to law is agreeable to conscience.
The law of God in the due enlargement of it, to the
least beginning and occasions, is exceeding broad,
and allows of whatsoever stands with the light of rea-
son, or the bonds of humanity, civility, &c. and what-
soever is against these is so far against God's law.
So that higher rules be looked to in the first place,
there is nothing lovely, or praiseworthy among men,
but ought to be seriously thought on.
Nature of itself is wild and untamed, and impatient
of the yoke ; but as beasts that cannot endure the
yoke at first, after they are inured awhile unto it bear
it willingly, and carry their work more easily by it ;
so the yoke of obedience makes the life regular and
quiet. The meeting of authority and obedience toge-
ther maintains the order and peace of the world.
So of that question.
Though blindfold obedience, such as our adversa-
ries would have, be such as will never stand with sound
peace of conscience, which always looks to have light
to direct it (for else a bUnd conscience would breed
blind fears) ; yet in such doubtful cases wherein we can-
not wind out ourselves, we ought to light our candles
THE SOUL S CONFLICT. IW
at Others whom we have cause to think by their place
and parts should see further than we. In matters of
outward estate, we will have men skilful, of our coun-
sel ; and Christians would find more sound peace, if
they would advise with their godly and learned pastors
and friends. Where there is not a direct word, there
is place for the counsel of a prudent man. And it is
a happiness for them whose business is much, and
parts not large, to have the benefit of those that can
give aim, and see further than themselves. The
meanest Christian understands his own way, and
knows how to do things with better advantage to his
soul than a graceless though learned man ; yet is still
glad of further discovery. In counsel there is peace,
the thoughts being thus established.
When we have advised and served God's provi-
dence in the use of means, then if it fall out otherwise
than we look for, we may confidently conclude, that
God would not have it so, otherwise to our grief we
may say, it was the fruit of our own rashness.
Where we have cause to think that we have used
better means in the search of grounds, and are more
free from partial affections than others, there we may
use our own advice more safely. Otherwise what we
do by consent from others, is more secure and less
offensive, as being more countenanced.
In advice with others, it is not sufficient to be ge-
nerally wise, but experienced and knowing in that we
ask, which is an honour to God's gifts where we find
them in any kind. When we set about things in
passion, we work not as men or Christians, but in a
bestial manner. The more passion, the less discre-
tion ; because passion hinders the sight of what is to
be done. It clouds the soul, and puts it on to action
170 THE soul's conflict.
without advisement. Where passions are subdued,
and the soul purged and cleared, there is nothing to
hinder the impression of God's Spirit ; the soul is
fitted as a clean glass to receive light from above.
And that is the reason why mortified men are fittest
to advise with in the particular cases incident to a
Christian life.
After all advice, extract what is fittest ; and what
our spirits do most bend unto : for in things that
concern ourselves, God affords a light to discern out
of what is spoken, what best suiteth us. And every
man is to follow most what his own conscience (after
information) dictates unto him ; because conscience
is God's deputy in us, and under God most to be re-
garded, and whosoever sins against it, in his own
construction sins against God. God vouchsafeth
every Christian in some degree, the grace of spiritual
prudence, whereby they are enabled to discern what
is fittest to be done in things that fall within their
compass.
It is good to observe the particular becks of provi-
dence, how things join and meet together : fit occa-
sions and suiting of things are intimations of God's
will. Providence hath a language, which is well un-
derstood by those that have a familiar acquaintance
with God's dealing, they see a train of providence,
leading one way more than to another.
Take especial heed of not grieving the Spirit, when
he oflPers to be our guide, by studying evasions, and
wishing the case were otherwise. This is to be law-
givers to ourselves, thinking that we are wiser than
God, the use of discretion is not to direct us about
the end, whether we should do well or ill (for a single
heart always aims at good) ; but when we resolve
THE soul's conflict. 171
upon doing well, and yet doubt of the manner how
to perform it, discretion looks not so much to what is
lawful (for that is taken for granted), but what is most
expedient. A discreet man looks not to what is
best, so much as what is fittest in such and such re-
spects, by eying circumstances, which, if they sort not,
do vary the nature of the thing itself.
And because it is not in man to know his own
ways, we should look up unto Christ, the great Coun-
sellor of his Church, to vouchsafe the spirit of counsel
and direction to us ; that may make our way plain
before us, by suggesting unto us, this is the way,
walk in it. We owe God this respect, to depend
upon him for direction in the particular passages of
our lives, in regard that he is our sovereign, and his
will is the rule, and we are to be accountable to him
as our judge. It is God only that can see through
businesses, and all helps and lets that stand about.
After we have rolled ourselves upon God, we
should immediately take that course he inclines our
hearts unto, without further distracting fear. Other-
wise it is a sign we commit not our way to hiniy when
we do not quietly trust him, but remain still as
thoughtful, as if we did not trust him. After prayer
and trust follows the peace of God, Phil. ii. 4, and a
heart void of further dividing care. We should there-
fore presently question our hearts, for questioning his
care, and not regard what fear will be ready to sug-
gest, for that is apt to raise conclusions against our-
selves, out of self-conceited grounds, whereby we
usurp upon God, and wrong ourselves.
It was a good resolution of the three young men in
Daniel, We are not careful to answer thee, king,
Dan. iii. We know our duty, let God do with us as
172 THE soul's conflict.
he pleaseth. If Abraham had hearkened to the voice
of nature, he would never have resolved to sacrifice
Isaac, but because he cast himself upon God's pro-
viding, God in the mount provided a ram instead of
his son.
CHAP. XVIII.
Other grounds of trusting in God: namely ^ the Pro-
mises. And twelve directions about the same,
§ I. T)UT for the better setthng of our trust in
jLJ God, a further discovery is necessary than
of the nature and providence of God ; for though the
nature of God be written in the book of the creatures
in so great letters, as he that runs may read ; and
though the providence of God appears in the order
and use of things : yet there is another book whereby
to know the will of God towards us, and our duty to-
wards him : we must therefore have a knowledge of
the promises of God, as well as of his providence, for
though God hath discovered himself most graciously
in Christ unto us, yet had we not a word of promise,
we could not have the boldness to build upon Christ
himself; therefore, from the same grounds, that there
is a Gody there must be a reveaUng of the will of God,
for else we can never have any firm trust in him fur-
ther than he offers himself to be trusted ; therefore
hath God opened his heart to us in his word, and
reached out so many sweet promises for us to lay hold
on, and stooped so low, by gracious condescending
mixed with authority, as to enter into a covenant
with us to perform all things for our good : for pro-
mises are, as it were, the stay of the soul in an im-
perfect condition, and so is faith in them until all
THE SOUL S CONFLICT. 173
promises shall end in performance, and faith in sight,
and hope in possession.
Now these promises are, 1. for their spring from
whence they proceed, yree engagements of God ; for if
he had not bound himself, who could ? and 2. they are
for their value precious ; and 3. for their extent large,
even of all things that conduce to happiness ; and 4.
for their virtue quickening and strengthening the soul,
as coming from the love of God, and conveying that
love unto us by his Spirit in the best fruits thereof;
and 5. for their certainty, they are as sure as the love of
God in Christ is, upon which they are founded, and
from which nothing can separate us, Rom. viii. 39.
For all promises are either Christ himself, the pro-
mised seed, or else they are of good things made to us
in him and for him, and accomplished for his sake ;
they are all made first to him as heir of the promise,
as Angel of the Covenant, as head of his body, and
as our elder brother, &c. for promises being the fruits
of God's love, and God's love being founded first on
Christ, it must needs follow that all the promises are
both made, and made good to us in and through him,
who is yesterday and to-day, and for ever the same,
Heb. xiii. 8.
That we should not call God's love into question,
he not only gives us his word, but a binding word, his
promise; and not only a naked promise, but hath
entered into covenant with us, founded upon full
satisfaction by the blood of Christ, and unto this co-
venant sealed by the blood of the Lord Jesus, he hath
added the seals of sacraments, and unto this he hath
added his oath, that there might be no place left of
doubting to the distrustful heart of man ; there is no
way of securing promises amongst men, but God hath
174 THE soul's conflict.
taken the same to himself, and all to this end that
we might not only know his mind towards us, but be
fully persuaded of it, that as verily as he lives, he will
make good whatever he hath promised for the comfort
of his children. What greater assurance can there
be, than for being itself to lay his being to pawn ?
and for life itself to lay hfe to pawn, and all to com-
fort a poor soul ?
The boundless and restless desire of man's spirit
will never be stayed without some discovery of the
chief good, and the way to attain the same : men
would have been in darkness about their final con-
dition, and the way to please God, and to pacify and
purge their consciences, had not the word of God set
down the spring and cause of all evil, together with
the cure of it, and directed us how to have commu-
nion with God, and to raise ourselves above all the
evil which we meet withal betwixt us and happiness,
and to make us every way wise to salvation. Hence
it is that the psalmist prefers the manifestation of
God by his word, before the manifestation of him in
his most glorious works, Psalm xix. 7.
And thus we see the necessity of a double principle
for faith to rely on : 1. God, and 2. the word of God
reveaUng his will unto us, and directing us to make
use of all his attributes, relations, and providence for
our good ; and this word hath its strength from him
who gives a being and an accomplishment unto it ;
for words are as the authority of him that uttereth
them is ; when we look upon a grant in the word of a
king, it stays our minds, because we know he is able
to make it good ; and why should it not satisfy our
souls to look upon promises in the word of a God ?
whose words, as they come from his truth and ex-
THE soul's conflict. 175
press his goodness, so they are all made good by his
power and wisdom.
By the bare word of God it is that the heavens
continue, and the earth (without any other foundation)
hangs in the midst of the world, therefore well may
the soul stay itself on that, even when it hath nothing
else in sight to rely upon ; by his word it is that the
covenant of day and night, and the preservation of
the world from any further overflowing of waters
continueth ; which if it should fail, yet his covenant
with his people shall abide firm for ever, though the
whole frame of nature were dissolved.
When we have thus gotten a fit foundation for th^
soul to lay itself upon, our next care must be (by
trusting) to build on the same ; all our misery is
either in having a false foundation, or else in loose
building upon a true ; therefore having so strong a
ground as God's nature, his providence, his promise,
&c. to build upon, the only way for establishing our
souls is, by trust, to rely firmly on him.
Now the reason why trust is so much required, is
because 1. it emptieth the soul, and 2. by emptying
enlargeth it, and 3. seasoneth and fitteth the soul to
join with so gracious an object, and 4. filleth it by
carrying it out of itself unto God, who presently, so
soon as he is trusted in, conveys himself and his
goodness to the soul ; and thus we come to have the
comfort, and God the glory of all his excellencies.
Thus salvation comes to be sure unto us, whilst faith,
looking to the promises, and to God freely offering
grace therein, resigns up itself to God, making no
further question from any unworthiness of its own.
And thus we return to God by cleaving to him,
from whom we fell by distrust, living under a new
176 THE soul's conflict.
covenant merely of grace, Jer, xxxi. 3 ; and no grace
fitter than that which gives all to Christ, considering
the fountain of all our good is (out of ourselves) in
him, it being safest for us, who were so ill husbands
at the first, that it should be so, therefore it is fit we
should have use of such a grace that will carry us out
of ourselves to the spring head.
The way then whereby faith quieteth the soul, is by
raising it above all discontentments and storms here
below, and pitching it upon God, thereby uniting it
to him, whence it draws virtue to oppose and bring
under whatsoever troubles its peace. For the soul is
made for God, and never finds rest till it returns to
him again ; when God and the soul meet, there will
follow contentment ; God, simply considered, is not
all our happiness, but God as trusted in ; and Christ
as we are made one with him. Matt. ix. 20 ; the soul
cannot so much as touch the hem of Christ's gar-
ment, but it shall find virtue coming from him to
sanctify and settle it ; God in Christ is full of all that
is good ; when the soul is emptied, enlarged, and
opened by faith to receive goodness oftered, there
must needs follow sweet satisfaction.
§ II. For the better strengthening of our trust it is
not sufficient that we trust in God and his truth re-
vealed, but we must do it by light and strength from
him : many believe in the truth by human argu-
ments, but no arguments will convince the soul but
such as are fetched from the inward nature, and pow-
erful work of truth itself; no man can know God,
but by God ; none can know the sun, but by its own
light; none can know the truth of God (so as to
build upon it) but by the truth itself and the Spirit
THE SOUL S CONFLICT. 177
revealing it by its own light to the soul ; that soul
which hath felt the power of truth in casting it down,
and raising it up again, will easily be brought to rest
upon it; it is neither education, nor the authority of
others that profess the same truth, or that we have
been so taught by men of great parts, &c. will settle
the heart ; until we find an inward power and autho-
rity in the truth itself shining in our hearts by its own
beams ; hence comes unsettledness in time of troubles,
because we have not a spiritual discerning of spiritual
things. Supernatural truths must have a supernatu-
ral power to apprehend them, therefore God createth
a spiritual eye and hand of the soul, which is faith.
In those that are truly converted, all saving truths
are transcribed out of the Scripture into their hearts,
they are taught of God, Isa. liv. 13 ; so as they find
all truths both concerning the sinful estate, and the
gracious and happy estate of man in themselves ; they
carry a divinity in them and about them, so as from a
saving feehngthey can speak of conversion, of sin, of
grace, and the comforts of the Spirit, &c. and from
this acquaintance are ready to yield and give up
themselves to truth revealed and to God speaking by
it. Trust is never sound but upon a spiritual convic-
tion of the truth and goodness we rely upon, for the
effecting of which the Spirit of God must likewise
subdue the rebellion and mahce of our will, that so it
may be suitable and level to divine things, and relish
them as they are; we must apprehend the love of
God and the fruits of it as better than life itself, and
then choosing and cleaving to the same will soon fol-
low ; for as there is a fitness in divine truths to all
the necessities of the soul, so the soul must be fitted
by them to savour and apply them to itself; and
N
178 THE soul's conflict.
then from a harmony between the soul and that
which it appHes itself unto, there will follow not only
peace in the soul, but joy and delight surpassing any
contentment in the world besides.
As there is in God to satisfy the whole soul, so
trust carries the whole soul to God ; this makes trust
not so easy a matter, because there must be an exer-
cise of every faculty of the soul, or else our trust is
imperfect and lame, there must be a knowledge of him
whom we trust, and why we trust an affiance and
love, &c. Only they that know God will trust in
him ; not that knowledge alone is sufficient, but be-
cause the sweetness of God's love is let into the soul
thereby, wiiich draweth the whole soul to him ; we
are bidden to trust perfectly in God ; therefore see-
ing we have a God so full of perfection to trust in,
we should labour to trust perfectly in him.
And it is good for the exercise of trust to put cases
to ourselves of things that probably may fall out, and
then return to our souls to search what strength we
have if such things should come to pass ; thus David
puts cases ; perfect faith dares put the hardest cases
to its soul, and then set God against all that may
befall it, Psalm iii. 6 ; xlvi. 3 ; xxvii. 3.
Again, labour to fit the promise to every condition
thou art in ; there is no condition but hath a promise
suitable; therefore no condition but wherein God
may be trusted, because his truth and goodness is al-
ways the same ; and in the promise, look both to the
good promised, and to the faithfulness and love of
the promiser ; it is not good to look upon the diffi-
culty of the thing we have a promise against, but who
promiseth it, and for whose sake, and so see all good
things in Christ made over to us.
THE soul's conflict. 179
We should labour likewise for a single heart to trust
in God only ; there is no readier way to fall than to
trust equally to two stays, whereof one is rotten, and
the other sound ; therefore as in point of doctrine we
are to rely upon Christ only, and to make the Scrip-
tures our rule only ; so in life and conversation, what-
ever we make use of, yet we should enjoy and rely
upon God only ; for either God is trusted alone, or
not at all ; those that trust to other things with God,
trust not him but upon pretence to carry their double
minds with less check.
Again, labour that thy soul may answer all the re-
lations wherein it stands to God, by cleaving to him,
1 . as a Father by trusting on his care, 2. as a Teacher
by following his direction, 3. as a Creator by depen-
dence on him, 4. as a Husband by inseparable affec-
tion of love to him, 5. as a Lord by obedience, &c.
And then we may with comfort expect whatsoever
good these relations can yield ? all which God regard-
ing more our wants and weaknesses, than his own
greatness, hath taken upon him. Shall these rela-
tions yield comfort from the creature, and not from
God himself, in whom they are in their highest per-
fection ? shall God make other fathers and husbands
faithful, and not be faithful himself? all our comfort
depends upon labouring to make these relations good
to our souls.
And as we must wholly and only trust in God, so
likewise we must trust him in all conditions and times,
for all things that we stand in need of, until that time
comes, wherein we shall stand in need of nothing :
for as the same care of God moved him to save us,
and to preserve us in the world till we be put in pos-
session of salvation ; so the same faith relies upon
180 THE SOTJL^S CONFLICT.
God for heaven and all necessary provision till we
come thither; it is the office of faith to quiet our
souls in all the necessities of this life, and we have
continual use of trusting while we are here : for even
when we have thing^s, yet God still keeps the blessing
of them in his own hands, to hold us in a continual
dependence upon him : God trains us up this wav,
by exercising cur trust in lesser matters, to fit us for
greater; thus it pleaseth God to keep us in a de-
pending condition until he see his own time ; but so
good is God that as he intends to give us what we
w^ait for, so will he give us the grace and spirit of
faith, to sustain our souls in waiting till we enjoy the
same. The unruliness of a natural spirit is never dis-
covered more, than when God defers, therefore we
should labour the more not to withdraw our attendance
from God.
Further, we must know that the condition of a
Christian in this life, is not to see what he trusts God
for : he lives by faith, and not by sight : and yet
that there is such a virtue in faith, which makes evi-
dent and present, things to come and unseen : because
God where he gives an eye of faith, gives also a glass
of the word to see things in, and by seeing of them in
the truth and power of him that promiseth, they be-
come present, not only to the understanding to ap-
prehend them, but to the will to rest upon them, and
to the affections to joy in them : it is the nature of
faith to work, when it seeth nothing, and oftentimes
best of all then, because God shows himself more
clearly in his power, wisdom, and goodness, at such
times ; and so his glory shines most, and faith hath
nothing else to look upon then, whereupon it gathers
all the forces of the soul together, to fasten upon God,
THE soul's conflict. 181
It should therefore be the chief care of a Christian
to strengthen his faith, that so it may answer God's
manner of deahng with him in the worst times ; for
God usually (1. that he might perfectly mortify our
confidence in the creature, and 2. that he might the
more endear his favours and make them fresh and
new unto us, and 3. that the glory of deliverance may
be entirely his, without the creatures sharing witli
him, and 4. that our faith and obedience may be tried
to the uttermost, and discovered) suffers his children
to fall into o;reat extremities before he will reach forth
his hand to help them, as in Job's case, &c. There-
fore Christians should much labour their hearts to
trust in God in the deepest extremities that may befall
them, even when no light of comfort appears either
from within or without, yea then (especially) when all
other comforts fail ; despair is oft the ground of hope,
Isa. 1. 10; when the darkness of the night is thickest,
then the morning begins to dawn ; that which (to a
man unacquainted with God's dealings) is a ground
of utter despair, the same (to a man acquainted with
the ways of God) is a rise of exceeding comfort ; for
infinite power and goodness can never be at a loss,
neither can faith which looks to that, ever be at a
stand, whence it is that both God and faith work best
alone ; in a hopeless estate a Christian will see some
door of hope opened, 1. because God shows himself
nearest to us, when we stand most in need of him ;
Helpy Lord, for vain is the help of man : God is
never more seen than in the mount ; He knows our
souls best, and our souls know him best in adversity.
Psalm xxxi. 7 ; then he is most wonderful in his
saints. 2. Because our prayers then are (strong cries)
fervent and frequent ; God is sure to hear of us at
182 THE soul's conflict.
such a time, which pleaseth him well, as delighting to
hear the voice of his beloved.
For our better encouragement in these sad times,
and to help our trust in God the more, we should
often call to mind the former experiences, which either
ourselves or others have had of God's goodness, and
make use of the same for our spiritual good ; Our
fathers trusted in ^^ee,saith the head of the church,
and were not confounded ; God's truth and goodness
is unchangeable, he never leaves those that trust in
him ; so likewise in our own experiences, we should
take notice of God's dealings with us in sundry
kinds; how many ways he hath refreshed us, and
how good we have found him in our worst times ;
after we have once tried him and his truth, we may
safely trust him ; God will stand upon his credit, he
never failed any yet, and he will not begin to break
with us ; if his nature and his word, and his former
dealing hath been sure and square, why should our
hearts be wavering ? Thy word, saith the Psalmist, is
very pure (or tried), therefore thy servant loveth it ;
the word of God is as silver tried in the furnace, pu-
rified seven times ; it is good therefore to observe and
lay up God's dealings ; experience is nothing else
but a multiplied remembrance of former blessings,
which will help to multiply our faith ; tried truth and
tried faith unto it, sweetly agree and answer one
another ; it were a course much tending to the quick-
ening of the faith of Christians, if they would commu-
nicate one to another their mutual experiences ; this
hath formerly been the custom of God's people. Come
and hear, all ye that fear God, and I will declare
what he hath done for my soul ; and David urgeth
this as a reason to God for deliverance, that then the
THE SOUL*S CONFLICT. 183
righteous would compass him about, as rejoicing in
the experience of God's goodness to him ; the want
of this makes us upon any new trial to call God's care
and love into question, as if he had never formerly
been good unto us ; whereas every experiment of
God's love should refresh our faith upon any fresh
onset ; God is so good to his children even in this
world, that he trains them up by daily renewed ex-
periences of his fatherly care ; for besides those many
promises of good things to come, he gives us some
evidence and taste of what we believe here ; that by
that which we feel we might be strengthened in that
we look for, that so in both (l. sense of what we feel,
and 2. certainty of what we look for) we might have
full support.
But yet we must trust God, as he will be trusted,
(namely, in doing good ;) or else we do not trust him
but tempt him. Our commanding of our souls to
trust in God, is but an echo of what God commands
us first ; and therefore in the same manner he com-
mands us, we should command ourselves. As God
commands us to trust him in doing good, so should
we commit our souls to him in well doing, and trust
him when we are about his own works, and not in the
works of darkness ; we may safely expect God in his
ways of mercy, when we are in his ways of obedience ;
for religion as it is a doctrine of what is to be believed,
so it is a doctrine according to godliness ; and the
mysteries of faith are mysteries of godliness, because
they cannot be believed, but they will enforce a godly
conversation ; where any true impression of them is,
there is holiness always bred in that soul ; therefore
a study of holiness must go jointly together, with a
study of trusting in God ; faith looks not only to pro-
184 THE soul's conflict.
mises, but to directions to duty, and breeds in the
soul a liking of whatsoever pleaseth God ; there is a
mutual strengthening in things that are good, trusting
stirs to duty, and duty strengthens trusting by in-
creasing our hberty and boldness with God.
Again, we must maintain in our souls, a high es-
teem of the grace o^ faith ; the very trial whereof is
7)iore precious than gold, 1 Pet. i. 7 ; what then is the
grace of faith itself, and the promises which it layeth
hold on ? certainly they transcend in worth whatever
may draw us from God ; whence it is that the soul sets
a high price upon them, and on faith that believes
them ; it is impossible that any thing in the world
should come betwixt the heart and those things, if
once we truly lay hold on them, to undermine faith
or the comfort we have by it ; the heart is never
drawn to any sinful vanity, or frighted with any ter-
ror of trouble, till faith first loseth the sight and esti-
mation of divine things, and forgets the necessity and
excellency of them. Our Saviour, Christ, when he
would stir up a desire o^ faith in his disciples, Luke
xvii. 6, showed them the power and excellency of the
same ; great things stir up faith, and keep it above,
and faith keeps the soul that nothing else can take
place of abode in it ; when the great things of God
are brought into the heart by faith, what is there in
the whole world that can out-bid them ? assurance
of these things, upon spiritual grounds, overrules
both sense and reason, or whatever else prevails with
carnal hearts.
i
THE SOUL S CONFLICT.
CHAP. XIX.
Faith to be prized, and other things undervalued,
at least not to he trusted to as the chief.
THAT faith may take the better place in the soul
and the soul in God, the heart must continually
be taught of what little worth all things else are, as
reputation, riches, and pleasures, &c. ; and to see
their nothingness in the word of God, and inexpe-
rience of ourselves and others, that so our heart
being weaned from these things, may open itself to
God, and embrace things of a higher nature ; other-
wise baser things will be nearer thy soul than faith,
and keep possession against it, so that faith will not
be suffered to set up a throne in the heart; there
must be an unloosing of the heart, as well as a fasten-
ing of it, and God helps us in both : for, besides the
word discovering the vanity of all things else out of
God, the main scope of God's dealing with his chil-
dren in any danger or affliction whatsoever, is to
imbitter all other things but himself unto them : in-
deed it is the power of God properly which makes
the heart to trust, but yet the Spirit of God useth
this way to bring all things else out of request with
us in comparison of those inestimable good things,
which the soul is created, redeemed, and sanctified
for ; God is very jealous of our trust, and can endure
no idol of jealousy to be set up in our hearts. There-
fore it behoves us to take notice, not only of the de-
ceitfulness of things, but of the deceitfulness of our
hearts in the use of them ; our hearts naturally hang
loose from God, and are soon ready to join with the
creature ; now the more we observe our hearts in
186 THE soul's conflict.
this, the more we take them off, and labour to set
them where they should be placed ; for the more we
know these things, the less we shall trust them.
But may we not trust in riches, and friends, and
other outward helps at all ?
Yes, so far as they are subordinate to God, our chief
stay, with reservation and submission to the Lord ;
only so far, and so long as it shall please him to use
them for our good. Because God ordinarily conveys
his help and goodness to us by some creature ; we
must trust in God to bless every mercy we enjoy, and
to make all helps serviceable to his love towards us.
In a word, we must trust and use them in and under
God, and so as if all were taken away, yet to think
God (being all-sufficient) can do without them, what-
soever he doth by them for our good. Faith preserves
the chastity of the soul, and cleaving to God is a
spiritual debt which it oweth to him, whereas cleaving
to the creature is spiritual adultery.
It is an error in the foundation to substitute false
objects either in religion, or in Christian conversation ;
for 1. in religion trusting in false objects, as saints,
and works, &c. breeds false worship, and false wor-
ship breeds idolatry, and so God's jealousy and
hatred. 2. In Christian conversation false objects of
trust breed false comforts, and true fears ; for in
what measure we trust in any thing that is uncertain,
in the same measure will our grief be when it fails us ;
the more men rely upon deceitful crutches, the greater
is their fall ; God can neither endure false objects,
nor a doable object, as hath been showed, for a man
to rely upon any thing equally in the same rank with
himself; for the propounding of a double object,
argues a double heart, and a double heart is always
THE soul's conflict. 187
unsettled, James i. 8, for it will regard God no longer
than it can enjoy that which it joins together with
liim ; therefore it is said, you cannot serve two mas-
ters^ Luke xvi. 13, not subordinate one to another ;
whence it was that our Saviour told those worldly
men which followed him : that they could not believe
in him, because they sought honour one of another,
Jolm V. 44 ; and in case of competition, if their honour
and reputation should come into question, they would
be sure to be false to Christ, and rather part with
him than their own credit and esteem in the world.
David here, by charging his soul to trust in God,
saw there was nothing else tliat could bring true rest
and quiet unto him ; for whatsoever is besides God,
is but a creature ; and whatever is in the creature is
but borrowed, and at God's disposing ; and chang-
able, or else it were not a creature ; David saw his
error soon, for the ground of his disquiet was trusting
something else besides God, therefore when he began
to say. My hill is strong^ I shall not be moved, Sec,
Psalm XXX. 6 ; then presently his soul was troubled.
Out of God there is nothing fit for the soul to stay
itself upon ; for
1. Outward things are not fitted to the spiritual
nature of the soul ; they are dead things and cannot
touch it being a lively spirit, unless by way of taint.
2. They are beneath the worth of the soul, and
therefore debase the soul, and draw it lower than it-
self. As a noble woman, by matching with a mean
person, much injures herself, especially when higher
matches are offered. Earthly things are not given
for stays wholly to rest on, but for comforts in our
way to Heaven ; they are no more fit for the soul,
than that which hath many angles is fit to fill up that
188 THE soul's conflict.
which is round, which it cannot do, because of the
unevenness and void places that will remain ; outward
things are never so well fitted for the soul, but that
the soul will presently see some voidness and empti-
ness in them, and in itself in cleaving to them ; for
that which shall be a fit object for the soul, must be
1. for the nature of it spiritual, as the soul itself is ;
2. constant ; 3. full and satisfying ; 4. of equal con-
tinuance with it; and 5. always yielding fresh con-
tents : we cast away flowers, after once we have had
the sweetness of them, because there is not still a
fresh supply of sweetness. Whatever comfort is in
the creature, the soul will spend quickly, and look
still for more ; whereas the comfort we have in God
is undefiled andfadeth not away ; how can we trust
to that for comfort, which by very trusting proves un-
comfortable to us? outward things are only so far
forth good, as we do not trust in them ; thorns may
be touched, but not rested on, for then they will
pierce ; we must not set our hearts upon things which
are never evil to us, but when we set our hearts upon
them, Psalm Ixii. 10.
By trusting anything but God, we make it 1. an
idol ; 2. a curse, and not a blessing ; 3. it will prove
a lying vanity, not yielding that good which we look
for ; and 4. a vexation, bringing that evil upon us we
look not for.
Of all men Solomon was the fittest to judge of this,
because 1. he had a large heart able to comprehend
the variety of things ; and 2. being a mighty king,
had advantages of procuring all outward things that
might give him satisfaction; and 3. he had a desire
answerable, to search out and extract whatever good
the creature could yield ; and yet upon the trial of
THE SOUL S CONFIJCT. 189
?ill, he passeth this verdict upon all, that they are but
vanity, Eccles. i. 2 ; whilst he laboured to find that
which he sought for in them, he had like to have lost
himself ; and seeking too much to strengthen himself
by foreign combination, he weakened himself the
more thereby, until he came to know where the whole
of man consists, Eccles. xii. 13. So that now we
need not try further conclusions after the peremptory
sentence of so wise a man.
But our nature is still apt to think there is some
secret good in the forbidden fruit, and to buy wisdom
dearly when we might have it at a cheaper rate, even
from former universal experience.
It is a matter both to be wondered at and pitied,
that the soul having God in Christ set before it, allur-
ing it unto him, that he might raise it, enlarge it, and
till it, and so make it above all other things, should
yet debase and make itself narrower and weaker, by
leaning to things meaner than itself.
The kingdom, sovereignty, and large command of
man, continueth while he rests upon God, in whom
he reigns, in some sort, over all things under him ;
but so soon as he removes from God to anything
else, he becomes weak and narrow and slavish pre-
sently ; for,
The soul is as that which it relies upon ; if on
vanity, itself becomes vain ; for that which contents
the soul must satisfy all the wants and desires of it,
which no particular thing can do, and the soul is
more sensible of a little thing that it wants, than of
all other things which it enjoys.
But see the insufficiency of all other things (out of
God) to support the soul, in their several degrees.
First, all outward things can make a man no happier
190 THE SOUL S CONFLICT.
than outward things can do, they cannot reach be-
yond their proper sphere : but our greatest grievances
are spiritual. And as for inward things, whether
gifts or graces, they cannot be a sufficient stay for
the mind ; for 1. gifts as poUcy and wisdom, &c. they
are at the best very defective, especially when we
trust in them ; for wisdom makes men often to rebel,
and thereupon God delighteth to blast their projects :
none miscarry oftener than men of the greatest parts ;
as none are oftener drowned than those that are most
skilful in swimming, because it makes them confi-
dent.
And for grace, though it be the beginning of a new
creature in us, yet it is but a creature, and therefore
not to be trusted in, nay, by trusting in it we imbase
it, and make it more imperfect; so far as there is
truth of grace, it breeds distrust of ourselves, and
carries the soul out of itself to the fountain of
strength.
And for any works that proceed from grace, by
trusting thereunto they prove like the reed of Egypt,
which not only deceives us, but hurts us with the
splinters : good works are good, but confidence in
them is hurtful ; and there is more of our own in
them (for the most part) to humble us, than of God's
Spirit to embolden us so far as to trust in them.
Alas, they have nothing from us but weakness and
defilement, and therefore since the fall, God would
have the object of our trust to be (out of ourselves) in
him ; and to that purpose he useth all means to take
us out of ourselves, and from the creature, that he
only might be our trust.
Yea, we must not trust itself, but God whom it relies
on, who is therefore called our trust. All the glo-
THE SOUL*S CONFLICT. 191
rious things that are spoken of trust are only made
^ood by God in Christ, who, as trusted, doth all
for us.
God hath prescribed trust as the way to carry our
souls to himself, in whom we should only rely, and
not in our imperfect trust, which hath its ebbing and
flowing ; neither will trust in God himself for the pre-
sent suffice us for future strength and grace, as if
trusting in God to-day would suffice to strengthen us
for to-morrow ; but we must renew our trust for fresh
supply, upon every fresh occasion. So that we see
God alone must be the object of our trust.
There is still left in man's nature a desire of plea-
sure, profit, and of whatever the creature presents as
good, but the desire of gracious good is altogether
lost, the soul being wholly infected with a contrary
taste. Man hath a nature capable of excellency, and
desirous of it, and the Spirit of God in and by the
word reveals where true excellency is to be had ; but
corrupt nature leaving God, seeketh it elsewhere, and
so crosseth its own desires, till the Spirit of God dis-
covers where these things are to be had, and so nature
is brought to its right frame again, by turning the
stream into the right current ; grace and sinful na-
ture have the same general object of comfort ; only
sinful nature seeks it in broken cisterns , and grace
in the fountain ; the beginning of our true happiness
is from the discovery of true and false objects, so as
the soul may clearly see what is best and safest, and
then steadfastly rely upon it.
It were a happy way to make the soul better ac- -
quainted with trusting in God, to labour to subdue
at the first all unruly inclinations of the soul to earthly
things, and to take advantage of the first tenderness
1T)2 THE soul's conflict.
of the soul, to weed out that which is iil, and to plant
knowledge and love of the best things in it ; other-
wise where affections to anything below get much
strength in the soul, it will by little and little be so
overgrown, that there will be no place left in it, either
for (object or act) God or trust ; God cannot come
to take his place in the heart by trust, but where
the powers of the soul are brought under to regard
him and those great things he brings with him, above
all things else in the world besides.
In these glorious times wherein so great a light
shineth, whereby so great things are discovered, what
a shame is it to be so narrow hearted as to fix upon
present things ; our aims and affections should be
suitable to the things themselves set before us ; our
hearts should be more and more enlarged, as things
are more and more revealed to us ; we see in the
things of this life, as wisdom and experience increas-
eth, so our aims and desires increase likewise ; a
young beginner thinks it a great matter if he have a
little to begin withal, but as he grows in trading, and
seeth further ways of getting, his thoughts and de-
sires are raised higher : children think as children, but
riper age puts av/ay childishness, when their under-
standings are enlarged to see what they did not see
l>efore ; we should never rest till our hearts, according
to the measure of revelation of those excellent things
which God hath for us, have answerable apprehension
of the same. Oh, if we had but faith to answer those
glorious truths which God hath revealed, what man-
ner of lives should we lead !
THE SOUL S CONFLICT. 103
CHAP. XX.
Of the Method of trusting in God; and the Trial
of that Trust.
LASTLY, to add no more, our trusting in God
should follow God's order in promising. The
first promise is of forgiveness of sin to repentant be-
lievers; next, 2. of healing and sanctifying grace;
then, 3. the inheritance of the kingdom of heaven to
them that are sanctified ; 4. and then the promises of
all things needful in our way to the kingdom, &c.
Now answerably the soul being enhghtened to see its
danger, should look first to God's mercy in Christ
pardoning sin, because sin only divides betwixt God
and the soul ; next to the promises of grace for the
leading of a Christian life, for true faith desires heal-
ing mercy as well as pardoning mercy, and then to
heaven and all things that may bring us thither.
By all this we see that it is not so easy a matter as
the world takes it, to bring God and the soul together
by trusting on him ; it must be effected by the mighty
power of God, raising up the soul to himself, to lay
hold upon the glorious power, goodness, and other
excellencies that are in him ; God is not only the ob-
ject, but the working cause of our trust ; for such is
our proneness to live by sense, and natural reason,
and such is the strangeness and height of divine
things, such our inclination to a self- sufficiency and
contentment in the creature, and so hard a matter is
it to take off the soul from false bottoms, by reason of
our unacquaintance with God and his ways ; besides,
such guilt still remains upon our souls for our rebel-
lion and unkindness towards God, that it makes us
o
194 THE soul's CONFLICT.
afraid to entertain serious thoughts of him ; and so
great is the distance betwixt his infinite majesty, (be-
fore whom the very angels do cover their faces) and
us, by reason of the unspiritualness of our nature, be-
ing opposite to his most absolute purity, that we can-
not be brought to any familiarity with the Lord, so
as to come into his holy presence with confidence to
rely upon him, or any comfort to have communion
with him, till our hearts be sanctified and lifted up
by divine vigour infused into them.
Though there be some inclination by reason of the
remainder of the image of God in us, to an outward
moral obedience of the law, yet, alas, we have not
only no seeds of Evangelical truths and of faith to be-
lieve them, but an utter contrariety in our natures,
as corrupted, either to this, or any other good.
When our conscience is once awaked, we meditate
nothing but fears and terrors, and dare not so much
as think of an angry God, but rather how we may
escape and fly from him. Therefore, together with a
deep consideration of the grounds we have of trusting
God, it is necessary we should think of the indispo-
sition of our hearts unto it, especially when there is
greatest need thereof, that so our hearts may be
forced to put out that petition of the disciples to God ;
Lord, iricrease our faith, Lord, help us against our
unbelieving hearts, &c. By prayer and holy thoughts
stirred up in the use of the means, we shall feel di-
vine strength infused and conveyed into our souls to
trust.
The more care we ought to have to maintain our
trust in God, because, besides the hardness of it, it is
a radical and fundamental grace ; it is as it were the
mother root and great vein whence the exercise of all
THE soul's conflict. 195
graces have their beginning and strength. The decay
of a plant, though it appears first from the withering
of the twigs and branches, yet it arises chiefly from a
decay in the root ; so the decay of grace may appear
to tlie view, first in our company, carriage, and
speeches, &c. ; but the primitive and original ground
of the same is weakness of faith in the heart ; there-
fore it should be our wisdom, especially, to look to
tlie feeding of the root; we must, 1. look that our
principles and foundation be good, and, 2. build
strongly upon them, and, 3. repair our building every
day as continual breaches shall be made upon us,
either by corruptions and temptations from within or
without ; and we shall find that the main breaches of
our lives arise either from false principles or doubts,
or mindlessness of those that are true ; all sin is a turn-
ing of the soul from God to some other seem.ing good ,
but this proceeds from a former turning of the soul
from God by distrust. As faith is the first return of
the soul to God, so the first degree of departing from
God is by infidelity, and from thence comes a depar-
ture by other sins, by which, as sin is of a winding
nature, our unbelief more increaseth, and so the rent
and breach betwixt our souls and God is made
greater still, which is that Satan would have, till at
length by departing further and further from him, we
come to have that peremptory sentence of everlasting
departure pronounced against us ; so that our de-
parture from God now is a degree to separation for
ever from him. Therefore it is Satan's main care to
come between God and the soul, that so unloosing
us from God, we might more easily be drawn to other
things ; and if he draws us to other things, it is but
only to unloose our hearts from God the more ; for
196 THE soul's conflict.
he well knows whilst our souls cleave close to God,
there is no prevaihng against us by any created po-
licy or power.
It was the cursed policy of Balaam to advise Balak
to draw the people from God (by fornication), that so
God might be drawn from them : the sin of their base
affections crept into the very spirits of their mind,
and drew them from God to idolatry ; bodily adultery
makes way for spiritual ; an unbelieving heart is an
ill heart, and a treacherous heart, because it makes
us to depart from God, the living God, Sic, Heb. iii. 12.
Therefore we should especially take heed of it as we
love our hves, yea, our best life, which ariseth from
the union of our souls with God.
None so opposed as a Christian, and in a Christian
nothing so opposed as his faith, because it opposeth
whatsoever opposes God, both within and without us :
it captivates and brings under whatsoever rises up
against God in the heart, and sets itself against what-
soever makes head against the soul.
And because mistake is very dangerous, and we
are prone to conceive that to trust in God is an easy
matter, therefore it is needful that we should have a
right conceit of this trust, what it is, and how it may
be discerned, lest we trust to an untrusty trust, and
to an unsteady stay.
We may by what hath been said before, partly dis-
cern the nature of it, to be nothing else but an exer-
cise of faith, whereby looking to God in Christ through
the promises, we take off our souls from all other
supports, and lay them upon God for deliverance and
upholding in all ill, present or future, felt or feared,
and the obtaining of all good, which God sees expe»
dient for us,
THE SOUL S CONFLICT. 197
Now that we may discern the truth of our trust in
God the better, we must know, that true trust is wil-
li7ig to be tried and searched, and can say to God as
David, Now, Lord, what ivait I for, my hope is in
thee, Psalm xxxix. 7 ; and as it is wilHng to come to
trial, so it is able to endure trial, and to hold out in
opposition, as appears in David; if faith hath a pro-
mise, it will rely and rest upon it, say flesh and blood
what it can to the contrary ; true faith is as large as
the promise, and will take God's part against what-
soever opposes it.
And as faith singles not out one part of divine
truth to believe and rejects another, so it relies upon
God for every good thing, one as well as another ;
the ground whereof is this, the same love of God that
intends us heaven, intends us a supply of all necessaries
that may bring us thither.
A child that believes his father will make him heir,
doubts not but he will provide him food and nourish-
ment, and give him breeding suitable to his future
condition ; it is a vain pretence to believe that God
will give us heaven, and yet leave us to shift for our-
selves in the way.
Where trust is rightly planted, it gives boldness to
the soul in going to God, for it is grounded upon the
discovery of God's love first to us, and seeth a war-
rant from him for whatsoever it trusts him for ; though
the things themselves be never so great, yet they are
no greater than God is wilKng to bestow; again,
trust is bold because it is grounded upon the worthi-
ness of a mediator, who hath made way to God's fa-
vour for us, and appears now in heaven to maintain it
towards us.
Yet this boldness is with humility, which carries
198 THE SOUL S CONFLICT.
the soul out of itself; and that boldness which the
soul by trust hath with God, is from God himself; it
hath nothing to allege from itself but its own empti-
ness and God's fulness, its own sinfulness and God's
mercy, its own humble obedience and God's com-
mand ; hence it is that the true believer's heart is not
lifted up, nor swells with self-confidence ; as trust
comes in, that goes out ; trust is never planted, and
grows but in an humble and low soul ; trust is a holy
motion of the soul to God, and motion arises from
want; those, and those only, seek out abroad that
want succour at home ; plants move not from place
to place, because they find nourishment where they
stand ; but living creatures seek abroad for their
food, and for that end have a power of moving from
place to place ; and this is the reason why trust is ex-
pressed by going to God.
Hereupon trust is a dependent grace, answerable
to our dependent condition ; it looks upon all things,
it hath or desires to have, as coming from God and
his free grace and power : it desireth not only wis-
dom but to be wise in his wisdom, to see in his hght,
to be strong in his strength, the thing itself contents
not this grace of trust, but God's blessing and love in
the thing, it cares not for any thing further than it
can have it with God's favour and good liking.
Hence it is that trust is an obsequious and an ob-
serving grace, stirring up the soul to a desire of pleas-
ing God in all things, and to a fear of displeasing
him : he that pretends to trust the Lord in a course
of offending, may trust to this that God will meet him
in another way than he looks for : he that is a tenant
at courtesy will not offend his Lord : hence it is that
the apostle enforceth that exhortation to work out our
THE SOUL S CONFLICT. 199
salvation ivith fear and trembling, because it is God
that worketh the will and the deed, and according to
his good pleasure, not ours : therefore, faith is an ef-
fectual working grace, it works in Heaven with God,
it works within us, commanding all the powers of the
soul, it works without us, conquering whatsoever is in
the world on the right hand to draw us from God, or
on the left hand to discourage us ; it works against
hell and the powers of darkness ; and all by virtue of
trusting, as it draweth strength from God ; it stirs up
all other graces and keeps them in exercise, and
thereupon the acts of other graces are attributed to
faith, as Heb. xi. It breeds a holy jealousy over our-
selves, lest we give God just cause to stop the influ-
ence of his grace towards us, so to let us see that we
stand not by our own strength : those that take liberty
in things they either know or doubt will -displease
God, show they want the fear of God, and this want
of fear shows their want of dependency, and therefore
want of trust ; dependency is always very respective,
it studieth contentment and care to comply; this
was it made Enoch walk with God, and study how
to please him, Heb. xi. 5 ; when we know nothing
can do us good or hurt but God, it draws our chief
care to approve ourselves to him. Obedience of
faith and obedience of life will go together; and
therefore he that commits his soul to God to save,
will commit his soul to God to sanctify and guide in
a way of well pleasing : not only the tame, but the
most savage creatures, will be at the beck of those
that feed them, though they are ready to fall violently
upon others ; disobedience, therefore, is against the
principles of nature.
This dependency is either in the use of means, or
200 THE soul's conflict.
else when means fail us ; true dependency is exactly
careful of all means. When God hath set down a
course of means, we must not expect that God should
alter his ordinary course of providence for us ; de-
served disappointment is the fruit of this presumptu-
ous confidence ; the more we depend on a wise phy-
sician, the more we shall observe his directions, and
be careful to use what he prescribes ; yet we must
use the means as means, and not set them in God's
room, for that is the way to blast our hopes ; the way
to have anything taken away and not blest, is to set
our heart too much upon it. Too much grief in part-
ing with anything, shows too much trust in the enjoy-
ing of it : and therefore he that uses the means in
faith, will always join prayer unto God, from whom
as every good thing comes, so likewise doth the bles-
sing and success thereof; where much endeavour is
and little seeking to God, it shows there is little
trust ; the widow that trusted in God, continued like-
wise in prayers day and night.
The best discovery of our not relying too much
on means, is, when all means fail, if we can still rely
upon God, as being still where he was, and hath ways
of his own for helping of us, either immediately from
himself, or by setting awork other means, and those,
perhaps, very unlikely, such as we think not of. God
hath ways of his own. Abraham never honoured God
more, than when he trusted in God for a son against
the course of nature, and when he had a son, w^as
ready to sacrifice him, upon confidence that God
would raise him from the dead again. This was the
ground upon which Daniel, with such great authority,
reproved Balthasar that he had not a care to glorify
God^ in whose hand his breath was,^ and all his ways.
THE soul's COXFLICT. 201
The greatest honour we can do unto God, is when
we see nothing, but rather all contrary to that we
look for, then to shut our eyes to inferior things be-
low, and look altogether upon his all-sufficiency ; God
can convey himself more comfortably to us when he
pleaseth, without means than by means. True trust,
as it sets God highest in the soul, so in danger and
wants it hath present recourse to him, as the conies
to the rocks.
And because God's times and seasons are the best,
it is an evidence of true trust when we can wait God's
leisure, and not make haste, and so run before God ;
for else the more haste the worse speed ; God seldom
makes any promise to his children, but he exerciseth
their trust in waiting long before, as David for a king-
dom, Abraham for a son, the whole world for Christ's
coming, &c.
One main evidence of true trust in God is here in
the text : we see here it hath a quieting and stilling
virtue, for it stays the soul upon the fulness of God's
love, joined with his ability to supply our wants and
relieve our necessities, though faith doth not, at the
first especially, so stay the soul, as to take away all
suspicious fears of the contrary : there be so many
things in trouble that press upon the soul, as hinder
the joining of God and it together, yet the prevaihng
of our unbelief is taken away, the reign of it is broken.
If the touch of Christ in his abasement on earth drew
virtue from him, certain it is that faith cannot touch
Christ in heaven, but it will draw a quieting and sanc-
tified virtue from him, which will in some measure
stop the issues of an unquiet spirit ; the needle in the
compass will stand north, though with some trem-
bling.
1^2 THE soul's conflict.
A ship that Hes at anchor may be something tossed,
but yet it still remains so fastened, that it cannot be
carried away by wind or weather ; the soul, after it
hath cast anchor upon God, may, as we see here in
David, be disquieted awhile, but this unsetthng tends
to a deeper settling ; the more we believe, the more
we are established ; faith is an establishing grace, by
faith we stand, and stand fast, and are able to with-
stand whatsoever opposeth us. For what can stand
against God, upon whose truth and power faith re-
hes ? the devil fears not us, but him whom we fly unto
for succour ; it is the ground we stand on secures us,
not ourselves.
As it is our happiness, so it must be our endeavour
to bring the soul close to God, that nothing get be-
tween, for then the soul hath no sure footing. When
we step from God, Satan steps in by some temptation
or other presently. It requires a gi'eat deal of self-
denial, to bring a soul either swelling with carnal
confidence, or sinking by fear and distrust, to lie level
upon God, and cleave fast to him : square will lie
fast upon square ; but our hearts are so full of im-
evenness, that God hath much ado to square our
hearts fit for him, notwithstanding the soul hath no
rest without this.
The use of trust is best known in the worst times,
for naturally in sickness we trust to the physician, in
want to our wit and shifts, in danger to policy and the
arm of flesh, in plenty to our present supply, &c. but
when we have nothing in view, then indeed should
God be God unto us. In times of distress, when he
shows himself in the ways of his mercy and goodness,
then we should especially magnify his name, which
will move him to discover his excellencies the more,
THE SOUL S CONFLICT. 203
the more we take notice of them. And therefore
David strengthens himself in these words, that he
hoped for better times, wherein God would show him-
self more gracious to him, because he resolved to
praise him.
This trusting joints the soul again, and sets it in its
own trust resting-place, and sets God in his own
place in the soul, that is, the highest ; and the crea-
ture in its place, which is to be under God, as in its
own nature, so in our hearts. This is to ascribe ho-
nour due unto God, Psalm xxix. 2, the only way to
bring peace into the soul : «thus, if we can bring our
hope and trust to the God of hope and trust, we shall
stand impregnable in all assaults, as will best appear
in these particulars,
CHAP. XXI.
Of quieting the Spirit in Troubles for Si7i.
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 seem contrary to our spi-
rits, whence then shall we find relief?
Here all is spiritual, God a Spirit, the soul a spi-
rit, the terrors spiritual, the devil who joins with these
a spirit ; yea, that which the soul fears for the time
to come, is spiritual, and not only spiritual, but eter-
nal, unless it pleaseth God at length to break out of
the thick cloud, wherewith he covers himself, and
shine upon the soul, as in his own time he will.
204 THE soul's conflict.
In this estate, comforts themselves are uncomfort-
able to the soul; it quarrels with every thing, the
better things it hears of, the more it is vexed. Oh
what is this to me, what have I to do with these com-
forts ? the more happiness may be had, the more is
my grief; as for comforts from God*s inferior bles-
sings, as friends, children, estate, &c. the soul is
ready to misconstrue God's end in all, as not intend-
ing any good to him thereby.
In this condition God doth not appear in his own
shape to the soul, but in the shape of an enemy ; and
when God seems against us, who shall stand for us ?
our blessed Saviour in his agony had the angels to
comfort him ; but had he been a mere 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 Father's 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 an almighty Spirit ?
If all the temptations of the whole world and hell
itself were mustered together, they were nothing to
this, whereby the great God sets himself contrary to
his poor creature. None can conceive so, but those
that have felt it. If the hiding of his face will so
trouble the soul, what will his frown and angry look
do ? needs must the soul be in a woeful plight, when
as God seems not only to be absent from it, but an
enemy to it. When a man sees no comfort from
above, and looks inward and sees less ; when he looks
about him, and sees nothing but evidences of God's
displeasure ; beneath him, and sees nothing but des-
peration ; clouds without, and clouds within, nothing
but clouds in his condition ; here he had need of
THE SOUL S CONFLICT. 205
faith to break through all, and see sun through the
thickest cloud.
Upon this, the distressed soul is in danger to be
set upon a temptation, called the temptation of blas-
phemy, that is, to entertain bitter thoughts against
God, and especially against the grace and goodness
of God, wherein he desires to make himself most
known to his creature. In those that have wilfully
resisted divine truths made known unto them, and
after taste, despised them, a persuasion that God hath
forsaken them, set on strongly by Satan, hath a
worse effect, it stirs up a hellish hatred against God,
carrying them to a revengeful desire of opposing
whatsoever is God's, though not always 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 blasphemy God's chil-
dren never fall, yet they may feel the venom of cor-
ruption stirring in their hearts, against God and his
ways, which he takes with them ; and this adds
greatly to the depth of their affliction, when afterward
they think with themselves what hellish stuff they
carry in their souls. This is not so much discerned
in the temptation, but after the fit is somewhat re-
mitted.
In this kind of desertion, seconded with this kind
of temptation, the way is to call home the soul, and
to check it, and charge it to trust in God, even though
he shows himself an enemy, for it is but a show, he
doth but put on a mask with a purpose to reveal
himself the more graciously afterward ; his manner is
to work by contraries. In this condition God lets in
some few beams of light, whereby the soul casts a
longing look upon God, even when he seems to for-
206 THE SOUL S CONFLICT.
sake it ; it will, with Jonas in the belly of hell, look
back to the holy temple of God, Jonah ii. 4, it will
steal a look unto Christ. Nothing more comfortable
in this condition, than to fly to him, that by experi-
ence knew what this kind of forsaking meant, for this
very end that he might be the fitter to succour us in
the like distress.
Learn, therefore, to appeal from God to God, op-
pose his gracious nature, his sweet promises to such
as are in darkness, and see no light, Isa. 1. 10, inviting
them to trust in him, though there appear to the eye
of sense and reason nothing but darkness : here make
use of that sweet relatioa of God in Christ, becoming
a Father to us : Doubtless thou art our Father, Isa.
Ixiii. 16 : flesh would make a doubt of it, and thou
seemest to hide thy face from us, yet doubtless thou
art our Father, and hast in former time showed thy-
self to be so, we will not leave thee till we have a
blessing from thee, till we have a kinder look from
thee : this wresthng will prevail at length, and we
shall have such a sight of him, as shall be an encou-
ragement for the time to come, w^hen we shall be
able to comfort others, with those comforts whereby
we have been refreshed ourselves, 2 Cor. i. 4. With
the saint's case remember the saint's course, which is
to trust in God. So Christ the Head of the Church
commits himself to that God, whose favour for the
present he felt not ; so Job resolves upon trust, though
God should kill him.
But these holy persons were not troubled with the
guilt of any particular sin, but I feel the just dis-
pleasure of God kindled against me for many and
great offences.
True it is, that sin is not so sweet in the committing,
THE SOUL S CONFLICT. 207
as it is heavy and bitter in the reckoning. When
Adam had once offended God, Paradise itself was
not Paradise to him. The presence of God, which
was mo&t comfortable before, was now his greatest
terror, had not God out of his free infinite and pre-
venting mercy come betwixt him and hell, by the
promise of the blessed seed. This seed was made sin
to satisfy for sin ; sin passive in himself to satisfy for
sin active in us, 1 Cor, v. 21.
When God once charges sin upon the soul, alas,
who shall take it off? when the great God shall
frown, the smiles of the creature cannot refresh us.
Sin makes us afraid of that which should be our
greatest comfort; it puts a sting into every other
evil, upon the seizing of any evil, either of body, soul,
or condition, the guilty soul is imbittered and enraged ;
for from that which it feels, it fore-speaks to itself
worse to come. It interprets all that befalls as the
messengers of an angry God, sent in displeasure to
take revenge upon it. This weakeneth the courage,
wasteth the spirits, and blasteth the beauty even of
God's dearest ones, Psalm xxxviii. There is not the
stoutest man breathing, but if God sets his conscience
against him, it will pull him down, and lay him flat,
and fill him with such inward terrors, as he shall be
more afraid of himself, than of all the world beside.
This were a doleful case, if God had not provided in
Christ a remedy for this great evil of evils, and if the
holy Spirit were not above the conscience, able as
well to pacify it by the sense of God's love in Christ,
as to convince it of sin, and the just desert thereby.
But my sins are riot the sins of an ordinary
man, my spots are not as the spots of the rest of
God's children.
I
208 THE soul's conflict.
Conceive of God's mercy as no ordinary mercy,
and Christ's obedience as no ordinary obedience.
There is something in the very greatness of sin, that
may encourage us to go to God, for the greater our
sins are, the greater the glory of his powerful mercy
piardoning, and his powerful grace in healing will ap-
pear. The great God delights to show his greatness
in the greatest things ; even men glory, when they are
put upon that, which may set forth their worth in
any kind. God delighteth in mercy, Mic. vii. 18, it
pleaseth him (nothing so well) as being his chief
name, which then we take in vain, when we are
not moved by it to come unto him.
That which Satan would use as an argument to
drive us from God, we should use as a strong plea
with him. Lord, the greater my sins are, the greater
will be the glory of thy pardoning mercy. David,
after his heinous sins, cries not for mercy, but for
abundance of mercy, according to the multitude of
thy mercies, do away mine offences, Psalm li : his
mercy is not only above his own works, but above
ours too. If we could sin more than he could pardon,
then we might have some reason to despair. Despair
is a high point of atheism, it takes away God and
Christ both at once. Judas, in betraying our Saviour,
was an occasion of his death as man, but in despair-
ing he did what lay in him to take away his life as
God.
When, therefore, conscience joining with Satan,
sets out the sin in its colours, labour thou by faith to
set out God in his colours, infinite in mercy and loving
kindness. Here hes the art of a Christian ; it is di-
vine rhetoric thus to persuade and set down the soul.
Thy sins are great, but Adam's was greater, who being
THE SOUL S CONFLICT. 209
SO newly advanced above all the creatures, and taken
into so near an acquaintance with God, and having
ability to persist in that condition if he would, yet
willingly overthrew himself and all his whole posterity,
by yielding to a temptation, which though high (as
being promised to be like unto God,) yet such as he
should and might have resisted ; no sin we can com-
mit, can be a sin of so tainting and spreading a na-
ture, yet as he fell by distrust, so he was recovered by
trusting, and so must we by relying on a second
Adam, whose obedience andrighteousnessyVom thence
reigns, Rom. v. 17, to the taking away not only of
that one sin of Adam, and ours in him, but of all,
and not only to the pardon of all sin, but to a right
of everlasting life. The Lord thinks himself dispa-
raged, when we have no higher thoughts of his mercy,
than of our sins, when we bring God down to our
model, when as the heavens are not so much higher
than the earth, than his thoughts of love and good-
ness are above the thoughts of our unworthiness,
Isa. Iv. 9. It is a kind of taking away the Almighty,
to limit his boundless mercy in Christ, within the
narrow scantling of our apprehension ; yet infidelity
doth this, which should stir up in us a loathing of it
above all other sins. But this is Satan's fetch, when
once he hath brought us into sins against the law,
then to bring us into sins of a higher nature, and
deeper danger, even against the blessed Gospel, th^t
so there may be no remedy, but that mercy itself
might condemn us.
All the aggravations, that conscience and Satan
helping it, are able to raise sin unto, cannot rise to
that degree of infiniteness, that God's mercy in
Christ is of. If there be a spring of sin in us, there
p
210 THE soul's conflict.
is a spring of mercy in him, and a fountain opened
daily to wash ourselves in. If we sin oft, let us do as
Saint Paul, who prayed oft against the prick of the
flesh, Zac. xiii. 1. If it be a devil of long continu-
ance, yet fasting and prayer will drive him out at
length.
Nothing keeps the soul more down than sins of
long continuance, because corruption of nature hath
gotten such strength in them, as nature is added to
nature, and custom doth so determine and sway the
soul one way, that men think it impossible to recover
themselves, they see one link of sin draw on another,
all making a chain to fasten them to destruction, they
think of necessity they must be damned, because cus-
tom hath bred a necessity of sinning in them, and
conceive of the promise of mercy, as only made to
such as turn from their sinful courses, in which they
see themselves so hardened, that they cannot repent.
Certain it is, the condition is most lamentable, that
yielding unto sin brings men unto. Men are careful
to prevent dangerous sicknesses of body, and the
danger of law concerning their estates ; but seldom
consider into what a miserable plight their sins, which
they so willingly give themselves up unto, will bring
them. If they do not perish in their sins, yet their
yielding will bring them into such a doleful condition,
that they would give the whole world, if they were
possessors of it, to have their spirits at freedom from
this bondage and fear.
To such as bless themselves in an ill way upon
hope of mercy, we dare not speak a word of comfort,
because God doth not, but threatens, his wrath shall
burn to hell against them. Yet because while life
continues there may be as a space, so a place, and
THE SOUL S CONFLICT. 211
grace for repentance, these must be dealt withal in
such a manner, as they may be stayed and stopped
in their dangerous courses, there must be a stop be-
fore a turn.
And when their consciences are thoroughly awaked
with sense of their danger, let them seriously consider
whither sin, and Satan by sin, is carrying of them,
and lay to heart the justice of God, standing before
them as an angel with a drawn sword, ready to fall
upon them if they post on still.
Yet to keep them from utter sinking, let them con-
sider withal, the unlimited mercy of God, as not
limited to any person, or any sin, so not to any time ;
there is no prescription of time can bind God, his
mercy hath no certain date that will expire, so as
those that fly unto it, shall have no benefit. Invin-
cible mercy will never be conquered, and endless
goodness never admits of bounds or end.
What kind of people were those that followed
Christ ? were they not such as had lived long in their
sinful courses ? he did not only raise them that were
newly dead, but Lazarus that had lien four days in
the grave. They thought Christ's power in raising
the dead had reached to a short time only, but he
would let them know, that he could as well raise
those that had been long as lately dead. If Christ
be the physician, it is no matter of how long continu-
ance the disease be. He is good at all kind of dis-
eases, and will not endure the reproach of disability
to cure any. Some diseases are the reproaches of
other physicians, as being above their skill to help,
but no conceit more dangerous when we are to deal
with Christ.
** The blessed martyr Bilney was much offended
212 THE SOUL S CONFLICT.
when he heard an eloquent preacher inveighing against
sin, saying thus, Behold, thou hast lien rotten in thy
own lusts, by the space Qf sixty years, even as a beast
in his own dung, and wilt thou presume in one year
to go forward towards heaven, and that in thine old
age, as much as thou wen test backward from heaven
to hell in sixty years ? is not this a goodly argument ?
saith Bilney : is this preaching of repentance in the
name of Jesus ? it is as if Christ had died in vain for such
a man, and that he must make satisfaction for himself.
If I had heard, sailh he, such preaching of repentance
in times past, I had utterly despaired of mercy :" we
must never think the door of hope to be shut against
us, if we have a purpose to turn unto God. As there
is nothing more injurious to Christ, so nothing more
foolish and groundless than to distrust, it being the
chief scope of God in his word to draw our trust to
him in Christ, in whom is always open a breast of
mercy for humbled sinners to fly unto.
But thus far the consideration of our long time
spent in the devil's service should prevail with us, as
to take more shame to ourselves, so to resolve more
strongly for God and his ways, and to account it
more than sufficient that we have spent already so
much precious time to so ill purposes ; and the less
time we have, to make the more haste to work for
God, and bring all the honour we can to rehgion in
so little a space. Oh how doth it grieve those that
have felt the gracious power of Christ in converting
their souls, that ever they should spend the strength
of their parts in the work of his and their enemy !
and might they hve longer, it is their full purpose for
ever to renounce their former ways. There is bred
in them an eternal desire of pleasing God, as in the
THE SOUL S CONFLICT. 213
wicked there is an eternal desire of offending him,
which eternity of desires God looks to in both of
them, and rewards them accordingly, though he cuts
off the thread of their lives.
But God in wisdom will have the conversions of
such as have gone on in a course of sinning (especially
after light revealed) to be rare and difficult. Births
in those that are ancienter, are with greater danger
than in the younger sort. God will take a course,
that his grace shall not be turned into wantonness.
He oft holds such upon the rack of a troubled con-
science, that they and others may fear to buy the
pleasure of sin at such a rate. Indeed where sin
abounds, there grace superabounds, but then it is
where sin that abounded in the life abounds in the
conscience in grief and detestation of it, as the great-
est evil. Christ groaned at the raising of Lazarus,
which he did not at others, because that although to
an Almighty power all things are alike easy, yet he
will show that there be degrees of difficulties in the
things themselves, and make it appear to us that it is
so. Therefore those that have enjoyed long the sweet
of sin, may expect the bitterest sorrow and repentance
for sin.
Yet never give place to thoughts of despair, as
coming from him that would overturn the end of the
Gospel, which lays open the riches of God's mercy
in Christ, which riches none set out more than those
that have been the greatest of sinners ^ as we see in
Paul. We cannot exalt God more than by taking
notice, and making use of that great design of infinite
wisdom in reconciling justice and mercy together, so
as now he is not only merciful, hxxt just in pardoning
sins, Rom. iii. 26. Our Saviour, as he came towards
214 THE SOUL S CONFLICT.
the latter age of the world, when all things seemed
desperate ; so he comes to some men in the latter part
of their days. The mercy showed to Zacchseus, and
the good thief was personal, but the comfort intended
by Christ was public, therefore still trust in God,
In this case we must go to God, with whom all
things are possible, to put forth his almighty power,
not only in the pardoning, but in subduing our ini-
quities. He that can make a camel go through a
needle s eye, can make a high conceited man lowly,
a rich man humble. Therefore never question his
power, much less his willingness, when he is not only
ready to receive us when we return, but persuades
and intreats us to come in unto him, yea, after back-
sliding and false dealing with him, wherein he allows
no mercy to be showed by man, yet he will take li*
berty to show mercy himself, Jer. iii. 2.
But I have often relapsed and fallen into the same
sin again and again.
If Christ will have us pardon our brother seventy-
seven times, can we think that he will enjoin us more,
than he will be ready to do himself, when in case of
showing mercy he would have us think his thoughts
to be far above ours ? Adam lost all by once sinning,
IsaAv. 1, but we are under a better covenant, a co-
venant of mercy, and are encouraged by the Son to
go to the Father every day for the sins of that day.
Where the work of grace is begun, sin loses strength
by every new fall ; for hence issues deeper humility,
stronger hatred, fresh indignation against ourselves,
more experience of the deceitfulness of our hearts, re-
newed resolutions until sin be brought under. That
should not drive us from God, which God would have
us make use of to fly the rather to him, since there
THE SOUL S CONFLICT. 215
is a throne of grace set up in Jesus Christ we may
boldly make use of, and let us be ashamed to sin,
and not be ashamed to glorify God's mercy in begging
pardon for sin. Nothing will make us more ashamed
to sin, than thoughts of so free and large mercy.
It will grieve an ingenuous spirit to offend so good a
God. Ah that there should be such a heart in me,
as to tire the patience of God, and dam up his good-
ness, as much as in me lies ! but this is our comfort,
that the plea of mercy from a broken spirit to a gra-
cious Father, will ever hold good. When we are at
the lowest in this world,] yet there are these three
grounds of comfort still remaining. 1. That we are
not yet in the place of the damned, whose estate is
unalterable. 2. That whilst we live there is time and
space for recovering of ourselves. 3. That there is
grace offered, if we will not shut our hearts against it.
0, but every one hath his time, my good hour may
be past.
That is counsel to thee, it is not past if thou canst
raise up thy heart to God, and embrace his goodness.
Show by thy yielding unto mercy, that thy time of
mercy is not yet out, rather than by concluding un^
comfortably, willingly betray thyself to thy greatest
enemy, enforcing that upon thyself, which God la-
bours to draw thee from. As in the sin against the
Holy Ghost, fear shows that we have not committed
it : so in this, a tender heart fearing lest our time be
past, shews plainly that it is not past.
Look upon examples, when the prodigal in his
forlorn condition was going to his father, his father
stayed not for him, but meets him in the way, Luke
XV., he did not only go, but ran to meet him. God
is more willing to entertain us, than we are to cast
216 THE SOUL*S CONFLICT.
ourselves upon him : as there is a fountain opened for
sin, and for uncleanness, so it is a Uving fountain
of Hving water, that runs for ever, and can never be
drawn dry.
Here remember, that I build not a shelter for the
presumptuous, but only open a harbour for the truly
humbled soul, to put himself into.
CHAP. XXII.
Of sorrow for Sin, and hatred for Sin, when right
and sufficient. Helps thereto,
AH ! there's my misery. If I could be humbled
for sin, I might hope for mercy, but I never
yet knew what a broken heart meant, this soul of
77iine was never as yet sensible of the grief and smart
of sin, how then can I expect any comfort?
It is one of Satan's poUcies to hold us in a dead
and barren condition, by following us with conceits,
that we have not sorrowed in proportion to our of-
fences. True it is, we should labour that our sorrow
might in some measure answer to the heinousness of
our sins : but we must know sorrow is not required
for itself in that degree as faith is : if we could trust
in God without much sorrow for our sins, then it
would not be required, for God delights not in our
sorrow as sorrow, God in mercy both requires it and
works it, as thereby making us capable vessels of
mercy, fit to acknowledge, value, and walk worthy of
Christ ; he requires it as it is a means to imbitter sin,
and the delightful pleasures thereof unto us, and by
that means bring us to a right judgment of ourselves,
and the creature, with which sin commits spiritual
adultery, that so we may recover our taste before
THE soul's conflict. 217
lost. And then, when with the prodigal we return
unto ourselves, having lost ourselves before, we are
fit to judge of the baseness of sin, and of the worth
of mercy ; and so upon grounds of right reason, be
willing to alter our condition, and embrace mercy
upon any terms it shall please Christ to enjoin.
Secondly, if we could grieve and cast down our-
selves beneath the earth as low as the nethermost pit,
yet this would be no satisfaction to God for sin ; of
itself, it is rather an entrance, and beginning of hell.
Thirdly, we must search what is the cause of this
want of grief which we complain of; whether it be
not a secret cleaving to the creature, and too much
contentment in it, which oft stealeth away the heart
from God, and brings in such contentment as is sub-
ject to fail and deceive us, whereupon from discontent-
ment we grieve, which grief, being carnal, hinders grief
of a better kind.
Usually the causes of our want of grief for sin are
these. First, a want of serious consideration, and
dwelling long enough upon the cause of grief, which
springs either from an unsettledness of nature ; or dis-
tractions from things without. Moveable dispositions
are not long affected with anything. One main use
of crosses, is to take the soul from that it is danger-
ously set upon, and to fix our running spirits. For
though grief for crosses hinders spiritual grief, yet
worldly delights hinder more. That grief is less dis-
tant from true grief, and therefore nearer to be turned
into it.
And put case we could call o'fF our minds from other
things, and set them on grief for our sins, yet it is
only God's Spirit that can work our hearts to this
grief, and for this end, perhaps God holds us off from
it, to teach us, that he is the teacher of the heart to
218 THE SOUL*S CONFLICT.
grieve. And thereupon it is our duty to wait, till lie
reveal ourselves so far to ourselves, as to stir up this
affection in us.
Another cause may be a kind of doubleness of
heart, whereby we would bring two things together
that cannot suit. We would grieve for sin so far as
we think it an evidence of a good condition : but then
because it is an irksome task, and because it cannot
be wrought without severing our heart from those
sweet dehghts it is set upon ; hence we are loath God
should take that course to work grief, which crosseth
our disposition. The soul must therefore by self-
denial be brought to such a degree of sincerity and
simplicity, as to be willing to give God leave to work
this sorrow, not to be sorrowed for, 2 Cor. xvii. 10,
by what way he himself pleaseth. But here we must
remember again, that this self-denial is not of our-
selves, but of God, who only can take us out of our-
selves, and if our hearts were brought to a stooping
herein to his work, it would stop many a cross, and
continue many a blessing which God is forced to take
from us, that he may work that grief in us which he
seeth would not otherwise be kindly wrought.
God giveth some larger spirits, and so their sor-
rows become larger. Some upon quickness of appre-
hension, and the ready passages betwixt the brain
and the heart, are quickly moved : where the appre-
hension is deeper, and the passages slower, there sor-
row is long in working, and long in removing. The
deepest waters have the stillest motion. Iron takes
fire more slowly than stubble, but then it holds it
longer.
Again, God that searcheth and knows our hearts,
better than ourselves, knows when and in what mea-
sure it is Jit for to grieve ; he sees it is fitter for some
THE soul's conflict. 219
dispositions to go on in a constant grief. We must
give that honour to the wisdom of the great physician
of souls, to know best how to mingle and minister his
potions. And we must not be so unkind to take it
ill at God's hands, when he out of gentleness and for-
bearance, ministers not to us that churlish physic he
doth to others, but cheerfully embrace any potion
that he thinks fit to give us.
Some holy men have desired to see their sin in the
most ugly colours, and God hath heard them in their
requests. But yet his hand was so heavy upon them,
that they went always mourning to their very graves ;
and thought it fitter to leave it to God's wisdom to
mingle the potion of sorrow, than to be their own
choosers. For a conclusion then of this point, if we
grieve that we cannot grieve, and so far as it is sin,
make it our grief: then put it amongst the rest of our
sins, which we beg pardon of, and help against, and
let it not hinder us from going to Christ, but drive us
to him. For herein lies the danger of this temptation,
that those who complain in this kind, think it should
be presumption to go to Christ : when as he espe-
cially calleth the weary and heavy laden sinner to
come unto him, and therefore such as are sensible that
they are not sensible enough of their sin, must know
though want of feeling be quite opposite to the life
of grace, yet sensibleness of the want of feeling shows
some degree of the life of grace. The safest way in
this case is from that life and hght that God hath
wrought in our souls, to see and feel this want of feel-
ing, to cast ourselves and this our indisposition upon
the pardoning and healing mercy of God in Christ.
We speak only of those that are so far displeased
with themselves for their ill temper, as they do not
220 THE soul's conflict.
favour themselves in it, but are willing to yield to
- GocUs way in redressing it, and do not cross the spirit,
moving them thus with David to check themselves,
and to trust in God. Otherwise, an unfeeling and
careless state of spirit wiir breed a secret shame of
going to God, for removing of that we are not hearty
in labouring against so far as our conscience tells us
we are enabled.
The most constant state the soul can be in, in re-
gard of sin, is, upon judgment to condemn it upon
right grounds, and to resolve against it. Whereupon
repentance is called an after wisdom and change of
the mind. And this disposition is in God's children
at all times. And for affections, love of that which
is good, and hatred of that which is evil ; these like-
wise have a settled continuance in the soul. But grief
and sorrow rise and fall as fresh occasions are offered,
and are more lively stirred up upon some lively re-
presentation to the soul of some hurt we receive by
sin, and wrong we do to God in it. The reason
hereof is, because till the soul be separated from the
body, these affections have more communion with
the body, and therefore they carry more outward ex-
pressions than dislike or abomination in the mind
doth. We are to judge of ourselves more by that
which is constant, than by that which is ebbing and
flowing.
But what is the reason that the affections do not
always follow the judgment, and the choice or re-
fusal of the will ?
1. Our soul being a finite substance, is carried with
strength but one way at one time.
2. Sometimes God calls us to joy as well as to grief:
and then no wonder if grief be somewhat to seek.
THE SOUL S CONFLICT. 221
3. Sometimes when God calleth to grief, and the
judgment and will goeth along with God, yet the
heart is not always ready, because, it may be, it hath
run out so far that it cannot presently be called in
again.
4. Or, the spirits, which are the instruments of the
soul, may be so wasted that they cannot hold out to
feed a strong grief; in which case, the conscience
must rest in settled judgment and hatred of ill ; which
is the surest and never failing character of a good soul.
5. Of times God in mercy takes us off from grief
and sorrow, by refreshing occasions : because sorrow
and grief are affections very much afflicting both of
body and soul.
When is godly sorrow in that degree wherein the
soul may stay itself from uncomfortable thoughts
about its condition ?
1. When we find strength against that sin which
formerly we fell into, and ability to walk in a con-
trary way : for this answers God's end in grief, one
of which is a prevention from falling for the time to
come. For God hath that affection in him which he
puts into parents, which is by smart to prevent their
children's boldness of offending for the time to come.
2. When that which is wanting in grief is made
up in fear. Here there is no great cause of com-
plaint of the want of grief, for this holy affection is
the awe-band of the soul, whereby it is kept from
starting from God and his ways.
3. When after grief vv^e find inward peace ; for true
grief being God's work in us, he knows best how to
measure it. Therefore, whatsoever frame God brings
my soul into, I am to rest in his goodness, and not
except against his dealing. That peace and joy
222 THE SOUL S CONFLICT.
which risethfrom grief in the use of means, and makes
the soul more humble and thankful to God, and less
censorious and more pitiful to others, is no illusion
nor false light.
The main end of grief and sorrow is to make us
value the grace and mercy of God in Christ, above
all the contentments which sin feeds on. Which,
where it is found, we may know that grief for sin,
hath enough possessed the soul before. The suffi-
ciency of things is to be judged by an answerableness
to their use and ends : God makes sin better, that
Christ may be sweet ; that measure of grief and sor-
row is sufficient, which brings us, and holds us to
Christ,
Hatred, being the strongest, deepest, and steadiest
affection of the soul against that which is evil ; grief
for sin is then right, when it springs from hatred, and
increaseth further hatred against it.
Now the soul may be known to hate sin, when it
seeks the utter abolishing of it ; for hatred is an impla-
cable and irreconcileable affection.
True hatred is carried against the whole kind of sin,
without respect of any wrong done to us, but only out
of a mere antipathy, and contrariety of disposition to
it. As the lamb hatetli the whole kind of wolves, and
man hateth the whole kind of serpents. A toad does
us no harm, but yet we hate it.
That which is hateful to us, the nearer it is the more
we shun and abhor it, as venomous serpents, and
hurtful creatures, because the nearness of the object
affects us more deeply. Therefore, if our grief spring
from true hatred of sin, it will make no new league
with it, but grieve for all sin, especially for our own
particular sins, as being contrary to the work of God's
THE SOUL S CONFLICT. 223
grace in us, then is grief an affection of the new crea-
ture, and every way of the right breed.
But for fuller satisfaction in this case, we must know
there is sometimes grief for sin in 2ts, when we think
there is none : it wants but stirring up by some quick-
ening word ; the remembrance of God's favours and
our unkindness, or the aw^akingofour consciences by
some cross, will raise up this aiFection feehngly in us.
As in the affection of love many think that they have
no love to God at all : yet let God be dishonoured in
his name, truth, or children, and their love will soon
stir and appear in just anger.
In want of grief for sin, we must remember, 1.
That we must have this affection from God, before
we can bring it unto God.
And, therefore, in the second place, our chief care
should be not to harden our hearts against the motions
of the spirit, stirring us to seasonable grief, for that
may cause a judicial hardness from God. God oft
inflicteth some spiritual judgment as a correction
upon men, for not yielding to his Spirit at the first,
they feel a hardness of heart growing upon them : this
made the Church complain. Why hast thou hardened
our hearts from thy fear ? Which if christians did
well consider, they would more carefully entertain
such impressions of sorrow, as the Spirit in the use of
the means, and observation of God's deahng towards
themselves or others, shall work in them, than they
do. It is a saying of Austin, Let a man grieve for his
si7i, and joy for his grief, though we can neither love,
nor grieve, nor joy of ourselves, as we should, yet
our hearts tell us, we are often guilty of giving a
check to the spirits stirring these affections in us,
which is a main cause of the many sharp afflictions we
224 THE soul's conflict.
endure in this life, though God's love in the main mat-
ter of salvation be most firm unto us.
We must not think to have all this grief at first,
and at once, for oftentimes it is deeper after a sight
and feeling of God's love than it was before. God is
a free agent, and knows every man's several mould,
and the several services he is to use them in, and oft
takes liberty afterwards to humble men more (when
he hath enabled them better to bear it) than in their
first entrance into religion : grief before springs com-
monly from self-love, and fear of danger. Let no
man suspect his estate because God spares him in the
beginning. For Christians many times meet with
greater trial after their conversion than ever they
thought on. When men take little fines, they mean
to take the greater rent, God will have his children
first or last to feel what sin is ; and how much they
are beholden to him for Christ.
This grief doth not always arise from poring on
sin, but by oft considering of the infinite goodness
of God in Christ, and thereby reflecting on our own
unworthiness, not only in regard' of sin past, but like-
wise of the sin that hangeth upon us, and issues daily
from us. The more holy a man is, the more he sees
the holiness of God's nature, with whom he desires
to have communion, the more he is grieved that there
should be anything found in him, displeasing to so
pure a Majesty.
And as all our grief comes not at first, so God
will not have it come all at once, but to be a stream
always running, fed with a spring, yet within the
banks, though sometimes deeper, sometimes shallower.
Grief for sin is like a constant stream ; grief for other
things is like a torrent, or swelling waters, which are
I
THE SOUL S CONFLICT. 225
soon up, soon down ; what it wants in greatness is
made up in continuance.
Again, if we watch not our nature, there will be
a spice of popery (which is a natural religion) in this
great desire of more grief: as if we had that, then
we had something to satisfy God withal, and so our
minds will run too much upon works. This grief
must not only be wrought by God revealing our sin,
and his mercy unto us in Christ; but when it is
wrought, we must altogether rest (in a sense of our
own emptiness) upon the full satisfaction and worthi-
ness of Christ our Saviour.
All this that hath been said tends not to the aba-
ting of our desire to have a tender and bleeding heart
for sin ; but that in the pursuit of this desire, we be
not cast down so as to question our estates, if we
feel not that measure of grief which we desire and
endeavour after, or to refuse our portion of joy
which God offers us in Christ. Considering grief is
no further good than it makes way for joy : which
caused our Saviour to join them together : blessed
are the mourners, for they shall be comforted. Being
thus disposed, we may commit our souls to God in
peace, notwithstanding Satan's troubling of us in the
hour of temptation.
CHAP. XXIII.
Other spiritual Causes of the Soul's Trouble disco-
vered and removed: and Objections answered.
ANOTHER thing that disquiets and casts down
the soul very much, is that inward conflict
betwixt grace and corruption : this makes us most
work, and puts us to most disquietment. It is the
Q
226 THE SOUL S CONFLICT.
trouble of troubles to have two inhabitants so near in
one soul, and these to strive one against another, in
every action, and at all times in every part and power
in us : the one carrying us upward, higher and higher
still, till we come to God : the other pulHng us lower
and lower, further from him. This cannot but breed
a great disquiet, when a Christian shall be put on
to that which he would not, and hindered from that
which he would do, or troubled in the performance
of it, Rom. vii. The more Hght there is to discern,
and life of grace to be sensible hereof; and the more
love of Christ, and desire from love to be like to him,
the more irksome will this be : no wonder then that
the apostle cried out, luretched man that I am,
&:c. Rom. vii.
Here is a special use of trust, in the free mercy of
God in justification, considering all is stained that
comes from us, it is one main end of God's leaving
us in this conflicting condition, that we may live and
die by faith in the perfect righteousness of Christ,
whereby we glorify God more, than if we had perfect
righteousness of our own. Hereby likewise we are
driven to make^use of all the promises of grace, and
to trust in God for the performance of them, in
strengthening his own party in us, and not only to
trust in God for particular graces, but for his Spirit
which is the spring of all graces, which we have
through and from Christ : who will help us in this
fio^ht until he hath made us like himself. We are
under the government of grace, sin is deposed from
the rule it had, and shall never recover the right it
had again ; it is left in us for matter of exercise,
and ground of triumph.
Oh (say some) / shall never hold out, as good
THE SOUL*S CONFLICT. 227
give over at first as at last, I find such strong incli-
nations to sin in me, and such weakness to resist
temptation, that I fear I shall but shame the
cause ; I shall one day perish by the hand of Satan,
strengthening my corruption.
Why art thou thus troubled? Trust in God,
grace will be above nature, God above the devil, the
Spirit above the flesh. Be strong in the Lord, the
battle is his, and the victory ours beforehand. If we
fought in our own cause and strength, and with our
weapons, it were something : but as we fight in the
power of God, so are we kept by that onighty power
through faith unto salvation. It lies upon the faith-
fulness of Christ, to put us into that possession of
glory which he hath purchased for us : therefore
charge the soul to make use of the promises, and
rely upon God for perfecting the good work that he
hath begun in thee.
Corruptions be strong, but stronger is he that is in
us, than that corruption that is in us. When we
are weak in our own sense, then are we strong in
him, who perfecteth strength in our weakness felt and
acknowledged. Our corruptions are God's enemies
as well as ours, and therefore in trusting to him, and
fighting against them, we may be sure he will take
our part against them.
But I have great impediments, and many dis-
couragements in my Christian course.
What if our impediments be mountains, faith is
able to remove them ; who art thou, mountain ?
Zac. iv. 7, saith the prophet. What a world of im-
pediments were there betwixt Egypt and the land of
Canaan, betwixt the return out of Babylon and Je-
rusalem ? yet faith removed all, by looking to God's
228 THE SOUL S CONFLICT.
power and truth in his promise. The looking too
much to the^Anakims and giants, and too httle to
God's omnipotency, shut the Israehtes out of Ca-
naan, and put God to his oath, that they should
never enter into his rest, Psalm xxv, and it will ex-
clude our souls from happiness at length, if looking
too much upon these Anakims within us and without
us, we basely despair and give over the field, consi-
dering all our enemies are not only 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 out, and what coward will not
fight when he is sure of help and victory ?
But I carry continually about me a corrupt heart,
if that were once changed, I could have some com-
fort.
A new heart is God's creature, and he hath pro-
mised to create it in us. A creating power cannot
only bring something out of nothing, but contrary out
of contrary. Where we are sure of God's truth, let
us never question that power to which all things are
possible. If our hearts were as ill, as God is power-
ful and good, there were some ground of discourage-
ment. In what measure we give up our hearts to
God, in that measure we are sure to receive them
better. That grace which enlargeth the heart to de-
sire good, is therefore given, that God may increase
it, being both a part and a pledge of further grace.
There is a promise of pouring clean water upon us,
which faith must sue out. Christ hath taken upon
him to purge his spouse, and make her fit for him-
self, Eph. V.
But I have many wants and defects to be supplied.
THE soul's conflict. 229
It pleaseth him, that in Christ all fulness shall
dwell, from whose fulness grace sufficient is dispensed
to us, answerable to the measure of our faith, whereby
we fetch it from the fountain. The more we trust,
the more we have. When we look therefore to our
own want, we should look withal to Christ's fulness,
and his nearness to us, and take advantage from our
misery to rest upon his all-sufficiency, whose fulness
is ours, as himself is. Our fulness with our hfe is
hid in Christ, and distilled into us, in such measure
as his wisdom thinketh fit, and as showeth him to be
a free agent, and yet so as the blame for want of
grace lieth upon us, seeing he is beforehand with us
in his offers of grace, and our own consciences will
tell us, that our failings are more from cherishing of
some lust, than from unwiUingness in him to supply
us with grace.
But God is of pure eyes, and cannot endure such
services as I perforrn.
Though God be of pure eyes, yet he looks upon us
in him who is blameless and without spot, who by
virtue of his sweet-smelling sacrifice, appears for us
in heaven, and mingles his odours with our services,
and in him will God be known to us by the name of
a kind father, not only in pardoning our defects, but
accepting our endeavours. We offer our services to
God, not in our own name, but in the name of our
high priest, who takes them from us, and presents
them to his Father, as stirred up by his spirit, and
perfumed by his obedience. Jonas's prayer was
mingled with a great deal of passion and imperfection,
yet God could discern something of his own in it, and
pity and pardon the rest.
230 THE soul's conflict.
CHAP. XXIV.
Of outivard Troubles disquieting the Spirit : and
Comforts in them.
AS for the outward evils that we meet withal in
this life, they are either such, 1. ^5 deprive us.
of the comforts our nature is supported withal ; or
else, 2. they bring such misery upon our nature or
condition that hinders our well-being in this world.
For the first, trust in God, and take out of his all-
sufficiency whatsoever we want. Sure we are by his
promise, that we shall want nothing that is good.
What he takes away one way, he can give another ;
what he takes away in one hand, he can give another ;
what he withholds one way, he can supply in a better.
Whatsoever comfort we have in goods, friends, health,
or any other blessings, it is all conveyed by him ; who
still remains, though these be taken from us. And
we have him bound in many promises for all that is
needful for us. We may sue him upon his own bond ;
can we think that he who will give us a kingdom,
will fail us in necessary provision to bring us thither,
who himself is our portion ?
As for those miseries which our weak nature is
subject to, they are all under Christ; they come and
go at his command ; they are his messengers, sent
for our good, and called back again when they have
done what they came for. Therefore look not so
much upon them, as to him for strength and comfort
in them, mitigation of them, and grace to profit by
them.
To strengthen our faith the more in God, he calleth
himself a buckler for defence from ill, and an exceed-
THE soul's conflict. 231
ing great reward for a supply of all good. A sun
for the one, and a shield for the other. Trust him
then with health, wealth, good name, all that thou
hast. It is not in man to take away that from us
which God will give us, and keep for us. It is not
in man's power to make others conceive what they
please of us.
Among crosses, this is that which disquieteth not
the mind least, to be deceived in matter of trust,
when as if we had not trusted, we had not been de-
ceived. The very fear of being disappointed, made
David in his haste think all men were liars, Psalm
cxvi. But as it is a sharp cross, so nothing will
drive us nearer unto God, who never faileth his.
Friends often prove as the reed of Egypt, as a
broken staff, and as a deceitful brook, Job vi. 15,
that fails the weary passenger in summer-time, when
there is most need of refreshing ; and it is the unhap-
piness of men, otherwise happy in the world, that
during their prosperous condition, they know not who
be their friends, for when their condition declines, it
plainly appears, that many were friends of their es-
tates, and not of their persons : but when men will
know us least, God will know us most; he knows
our souls in adversity, and knows them so as to sup-
port and comfort them, and that from the spring-head
of comfort, whereby the sweetest comforts are fetched.
What God conveyed before by friends, that he doth
nov/ instil immediately from himself. The immediate
comforts are the strongest comforts. Our Saviour
Christ told his disciples, that they would leave him
alone ; yet, saith he, / am not alone, but the Father
is with me. At St. Paul's first appealing all forsook
hi7n, but the Lord stood by him. He wants no com-
232 THE soul's conflict.
pany that hath Christ for his companion. / looked
for some to take pity, saith David, but there was
none. This unfaithfulness of man is a foil to set out
God's truth, who is never nearer than when trouble
is nearest; there is not so much as a shadow of
change in him or his love.
It is just with God when we lay too much weight
of confidence upon any creature, to let us have the
greater fall ; man may fail us and yet be a good man,
but God cannot fail us and be God, because he is
truth itself. Shall God be so true to us, and shall
not we be true to him and his truth ?
The like may be said in the departure of our friends.
Our hfe is oft too much in the hfe of others, which
God takes unkindly : how many friends have we in
him alone ? who rather than we shall want friends,
can make our enemies our friends. A true believer
is to Christ as his mother, brother, and sister, because
he carries that affection to them, as if they were mo-
ther, brother, and sister, to him indeed. As Christ
makes us all to him, so should we make him all in all
to ourselves. If all comforts in the world were dead,
we have them still in the living Lord.
Sicknesses are harbingers of death, and in the apt
prehension of many they be the greatest troubles, and
tame great spirits, that nothing else could tame \
herein we are more to deal with God than with men,
which is one comfort sickness yieldeth above other
troubles. It is better to be troubled with the distem-»
pers of our own bodies, than with the distempers of
other men's souls ; in which we have not only to deal
with men, but with the devil himself, that ruleth in
the humours of men.
The example of Asa teaches us in this case not to
THE soul's conflict. 233
lay too much trust upon the physician, but with Heze-
kiah first look up to God, and then use the means.
If God will give us a quietus est, and take us off' from
business by sickness, then we have a time of serving
God by patient subjection to his will. If he means to
use our service any further, he will restore our health
and strength to do that work he sets us about. Health
is at his command, and sickness stays at his rebuke.
In the mean, the time of sickness is a time of purging
from that defilement we gathered in our health, till
we come purer out ; which should move us the rather
willingly to abide God's time. Blessed is that sick-
ness that proves the health of the soul. We are best,
for the most part, when we are weakest. Then it ap-
pears what good proficients we have been in time of
health.
Carnal men are oft led along by false hopes sug-
gested by others, and cherished by themselves, that
they shall live still, and do well, till death comes and
cuts off* their vain confidence and their life both at
once, before ever they are acquainted what it is to
trust in God aright, in the use of means. We should
labour to learn of St. Paul in desperate cases, to re-
ceive the sentence of death, and not to trust in our-
selves, but in God that raiseth the dead. He that
raiseth our dead bodies out of the grave, can raise
our diseased bodies out of the bed of sickness, if he
hath a pleasure to serve himself by us.
In all kind of troubles, it is not the ingredients that
God puts into the cup so much afflicts us, as the in-
gredients of our distempered passions mingled with
them. The sting and core of them all is sin : when
that is not only pardoned, but in some measure healed,
and the pvoud flesh eaten out, then a healthy soul
234 THE soul's conflict.
will bear anything. After repentance, that trouble
that before was a correction, becomes now a trial and
exercise of grace. Strike , Lord, saith Luther, / bear
anything willingly, because my sins are forgiven.
We should not be cast down so much about outward
troubles, as about sin, that both procures them and
envenoms them. We see by experience, when con-
science is once set at liberty, how cheerfully men will
go under any burthen ; therefore labour to keep out
sin, and then let come what will come.
It is the foolish wisdom of the world to prevent
trouble by sin, which is the way indeed to pull the
greatest trouble upon us. For sin dividing betwixt
God and us, moveth him to leave the soul to entangle
itself in its own ways. When the conscience is clear,
then there is nothing between God and us to hinder
our trust. Outward troubles rather drive us nearer
unto God, and stand with his love. But sin defileth
the soul, and sets it further from God. It is well-
doing that enables us to commit our souls cheerfully
unto him. Whatsoever our outward condition be,
if our hearts condemn us not, we may have bold-
ness with God, In any trouble our care should be
not to avoid the trouble : but sinful miscarriage 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 walk in the light of their own
fire, and the sparks which they have kifidled them-
selves, it is just with God that they should lie down
in sorrow.
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.^
THE soul's conflict. 235
He will revenge our cause better than we can, and
more perhaps than we desire. The wronged side is
the safer side. If, instead of meditating revenge, we
can so overcome ourselves as to pray for our enemies,
and deserve well of them, we shall both sweeten our
own spirits, and prevent a sharp temptation which we
are prone unto, and have an undoubted argument that
we are sons of that Father that doth good to his
enemies, and members of that Saviour that prayed for
his persecutors. And withal by heaping coals upon
our enemies, shall melt them either to conversion or
to confusion.
But the greatest trial of trust is in our last encounter
with death, wherein we shall find not only a depriva-
tion of all comforts in this life, but a confluence of
all ill at once, but we 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 souls which he hath created ; and God the Son,
with the bodies and souls which he hath redeemed :
and the holy Spirit, with those bodies and souls that
he hath sanctified. We are not disquieted when we
put off our clothes and go to bed, because we trust
God's ordinary providence to raise us up again. 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 our graves, than out of our
beds ? Nay, we are raised up already in Christ our
head ; who is the resurrection and the life, in whom
we may triumph over death, that triumpheth over the
greatest monarchs as a disarmed and conquered
enemy. Death is the death of itself, and not of us.
If we would have faith ready to die by, we must ex-
ercise it well in living by it, and then it will no more
236 THE soul's conflict.
fail us than the good things we lay hold on by it,
until it hath brought us into heaven, where that office
of it is laid aside : here is the prerogative of a true
christian above a hypocrite and a worldling, when
as their trust, and the thing they trust in, fails them,
then a true believer's trust stands him in greatest
stead.
In regard of our state after death, a christian need
not be disquieted, for the angels are ready to do their
office in carrying his soul to paradise, those mansions
prepared for him. His Saviour will be his judge,
and the head will not condemn the members : then
he 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 dependence upon God for all things here
below. And how strong helps have we to uphold our
faith in those great things which we are not able to
conceive of, till we come to possess them ? Is not
our husband there ? and hath he 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 fitting and preparing of
us daily, for what he hath prepared and keeps for
us ? Whither tends all we meet with in this world,
that comes betwixt us and heaven, as desertions, in-
ward conflicts, outward troubles, and death at last, but
to fit us for a better condition hereafter, and by faith
therein to stir up a strong desire after it ? Comfort
one another with these things, saith tlie apostle, 1 Thes,
iv. 18 ; these be the things will comfort the soul.
THE SOUL S CONFLICT. 237
CHAP. XXV.
Of the defects of Gifts, disquieting the Soul, As
also the Afflictions of the Church,
AMONG other things, there is nothing more dis-
quiets a christian, that is called to the fellow-
ship of Christ and his Church here, and to glory
hereafter, than that he sees himself unfurnished with
those gifts that are fit for the calling of a saint ; as
likewise for that particular standing and place wherein
God hath set him in this world, by being a member
of a body politic.
For our christian calling, we must know that Chris-
tianity is a matter rather of grace than of gifts, of obe-
dience than of parts. Gifts may come from a more
common work of the Spirit, they are common to
castaways, and are more for others than for ourselves.
Grace comes from a pecuhar favour of God, and
especially for our own good. In the same duty,
where there is required gifts and grace, as in prayer,
one may perform it with evidence of greater grace,
than another of greater parts. Moses, a man not of
the best speech, was chosen before Aaron, to speak to
God, Exod. vii. 11 ; and to strive with him by prayer,
whilst Israel fought with Amalek with the sword.
It is a business more of the heart than of the tongue,
more of groans than of words, which groans and
sighs, the spirit will always stir up even in the worst
condition. Yet for parts there is no member, but
it is fitted with some abilities, to do service in the
body, and by faith may grow up to a greater mea-
sure. For God calls none to that high condition,
but whom in some measure he fits to be a useful
member, and endows with a pubhc spirit*
238 THE soul's conflict.
But that is the measure which Christ thinks fit;
who will make up that in the body which is wanting
in any particular member. God will increase the
measure of our gifts, as occasion shall be offered to
draw them forth : for there is not the greatest but
may have use both of the parts and graces of the
meanest in the church. And here the soul may by
a spirit of faith go to God in this manner : Lord, the
estate of Christianity unto which thy love in Christ
hath called and advanced me, is a high condition;
and there is need of a great measure of grace to up-
hold the credit and comfort of it. Whom thou call-
est unto it, thou dost in some measure furnish to
walk worthy of it. Let this be an evidence to my
soul of the truth of thy call, that I am enabled by the
Spirit for those duties that are required; in confi-
dence of which assistance, I will set upon the work :
thou hast promised to give wisdom to them that ask
it, and to upbraid none with their unworthiness.
Nay, thou hast promised the Spirit of all grace to
those that beg it, Jam. i. 5 ; it is that which I need,
and it is no more than thou hast promised.
Only it must be remembered, that we do not walk
above our parts and graces, the issue whereof will be
discouragement in ourselves, and disgrace from others.
The like may be said for our particular calling,
wherein we are to express the graces of our Christian
calhng, and serve one another in love, Gal. v. 13, as
members of the state as well as of the church ; there-
fore every one must have, 1. a calling; 2. a lawful;
3. a useful calling ; 4. a calling fitted for his parts,
that he may be even for his business ; 5. a lawful en-
trance, and calling thereunto ; 6. and a lawful de-
meanour in the same. Though the orb and sphere
we walk in be little, yet we must keep within the
THE SOUL^S CONFLICT. 239
bounds of it, because for our carriage in that, we
must give a strict account, and there is no calling so
mean but a man shall find enough to give a good
account for. Our care must be to know our work,
and then to do it, and so to do it as if it were unto
God ; with conscience of moderate diligence for over-
doing and over-working anything, comes either from
ostentation or distrust in God : and negligence is so
far from getting any blessing, that it brings us under
a ciirse for doing God's work negligently^ Jer. xlviii.
10. For we must think our callings to be services of
God, who hath appointed us our standing therein.
That which belongs to us in our calling is care of
discharging our duty ; that which God takes upon
him is assistance and good success in it. Let us do
our work, and leave God to do his own. Diligence
and trust in him is only ours, the rest of the burthen
is his. In a family the father's and the master's care
is the greatest, the child's care is only to obey, and
the servant's to do his work, care of provision and
protection doth nqt trouble them. Most of our dis-
quietness in our calling is, that we trouble ourselves
about God's work. Trust God and be doing, and
let him alone with the rest. He stands upon his
credit so much, that it shall appear we have not
trusted him in vain, even when we see no appearance
of doing any good. Peter fished all night and catched
nothing, yet upon Christ's word he casts in his net
again, and caught so many fish as break his net,
Luke V. 6. Covetousness, when men will be richer
than God would have them, troubles all, it troubles
the house J the whole family, and the house within us,
our precious soul, which should be a quiet house for
God's spirit to dwell in, whose seat is a quiet spirit.
240 THE soul's conflict.
If men would follow Christ's method, and seek first
the kingdom of heaven, Matt. vi. 33, all other things
would be cast upon them. If thoughts of insuffi-
ciency in our places discourage us, remember what
God saith to Moses, when he pretended disability to
speak, who hath made mans mouth, have not I the
Lord? Exod. iv. 11. All our sufficiency for every
calling is from God.
But you will say, though by God's Messing my
particular condition be comfortable, yet the state of
God's people abroad, and the miseries of the times
disquiet me.
We complain of the times, but let us take heed we
be not a part of the misery of the times : that they
be not the worse for us. Indeed he is a dead mem-
ber that takes not to heart the ill of the times, yet
here is place for that complaint, help, Lord, Psalm
xii. In these tempests do as the disciples did, cry to
Christ to rebuke the tempests and storms. This is
the day of Jacob's trouble, let it also be the day of
Jacob's trust ; let the body do as the head did in the
like case, and in time it shall be with the body as it-
is with the head.
In this case it is good to lay before God all the
promises made to his church, with the examples of
his presence in it, and deliverance of the same in
former times. God is never nearer his church than
when trouble is near : when in earth they conclude
an utter overthrow, God is in heaven concluding a
glorious deliverance : usually after the lowest ebb,
follows the highest spring- tide. Christ stands upon
Mount Zion. There is a counsel in heaven, that will
dash the mould of all contrary counsels on earth ;
and which is more, God will work the raising of the
THE soul's conflict. 241
Church, by that very means by which his enemies
seek to ruin it. Let us stand still and behold the
salvation of the Lord. God gave too dear a price
for his Church, to suifer it long in the hands of mer-
ciless enemies.
As for the seeming flourishing of the enemies of
God's Church, it is but for a time, and that a short
time, and a measured time. The wicked plot against
the just, Psalm xxxvii. 12 ; they are plotters and
ploughers of mischief, Job iv. 8 : they are skilful
and industrious in it, but they reap their own ruin.
Their day is a coming, Psalm xxxvii. 12, and their
joit is in digging, Psalm xciv. 13; take heed therefore
o^ fretting, Psalm xxxvii. 7; because of the man ^/m^
bringeth wicked devices to pass, for the arms of the
wicked shall be broken,* Psalm xxxvii. 17. We
should help our faith by observing God's executing
of judgment in this kind. It cannot but vex the
enemies of the Church, to see at length a disappointing
of their projects, but then to see the mould of all
their devices turned upon their own heads, will more
torment them.
In this case, it will much comfort to 2:0 into the
sanctuary, for there we shall be able to say. Yet God
is good to Israel, Psalm Ixxiii. God hath an ark for
his, there is no condition so ill, but there is balm in
Gilead, comfort in Israel. The depths of misery
are never beyond the depths of mercy . God oft for
this very end, strips his Church of all helps below,
that it may only rely upon him : and that it may
appear that the Church is ruled by a higher power
than it is opposed by. And then is' the time lohen
* Head Psalms x. xxxvii. xciv. cxxix. &c.
11
1
242 THE SOUL S CONFLICT.
we may expect great deliverances of the Church,
when there is a great faith in the great God,
From all that hath been said, we see that the only
way to quiet the soul is, to lay a charge upon it to
trust God, and that unquietness and impatiency are
symptoms and discoveries of an unbelieving heart.
CHAP. XXVI.
Of divine Reasons in a Believer, Of his minding
to jjraise God, more than to be delivered.
TO go on [/ shall yet praise him,]
In these words David expresseth the reasons
and grounds of his trust, namely from the interest
he had in God by experience and special covenant :
wherein in general we may observe, that those who
truly trust in God, labour to back their faith with
sound arguments ; faith is an understanding grace,
it knows whom it trusts, and for what, and upon
what grounds it trusts : reason of itself cannot find
what we should believe, yet when God hath disco-
vered the same, faith tells us there is great reason to
believe it ; faith useth reason though not as a ground,
yet as a sanctified instrument to find out God's
grounds, that it may rely upon them. He believes
best, that knows best why he should believe ; confi-
dence, and love, and other affections of the soul,
though they have no reason grafted in them, yet thus
far they are reasonable, as that they are in a wise
man raised up, guided, and laid down with reason ;
or else men were neither to be blamed nor praised
for ordering their aftections aright ; whereas not only
civil virtue, but grace itself is especially conversant
in ruhng the affections by sanctified reason.
THE SOUL S CONFLICT. 243
The soul g^uides the will and affections otherwise
than it doth the outward members of the body. It
sways the affections of confidence, love, joy, &c. as
a prince doth his wiser subjects, and as counsellors do
a well ordered state by ministering reasons to them ;
but the soul governs the outward members by com-
mand, as a master doth a slave, his will is enough.
The hand and foot move upon command, without
regarding any reason ; but we will not trust and re-
joice in God without reason, or a show of reason at
the least.
Sin itself never wanted a reason, such as it is, but
we call it unreasonable, because it hath no good rea-
son for it ; for reason being a beam of God, cannot
strengthen any work of darkness. God having made
man an understanding creature, guides him by a
way suitable to such a condition, and that is the
reason why God in mercy yields so far to us in his
word, as to give us so many reasons of our affiance
in him. What is encouragement and comfort, but
a demonstration to us of greater reasons to raise us
up, than there are to cast us down ?
David's reasons here are drawn partly from some
promise of deliverance, and partly from God's nature
and dealing with him, whom, as he had formerly
found a healing and a saving God, so he expects to
find him still ; and partly from the covenant of grace ^
he is my God.
The chief of his reasons are fetched from God,
what he is in himself, and what he is and will be to
his children, and what to him in particular; though
godly men have reasons for their trust, yet those rea-
sons be divine and spiritual as faith itself is ; for a$
naturally as beams come from the sun, and branches
244 THE soul's conflict.
from tffe root, even so by divine discourse one truth
issuethfrom another. And as the beams and the sun,
as the root and branches are all of one nature, so the
grounds of comfortable truths, and reasons taken
from those grounds, are both of the same divinity
and authority, though in time of temptation discourse
is oft so troubled, that it cannot see how one truth
'riseth from another; this is one privilege of heaven,
that our knowledge there shall not be so much dis-
coursive, proving one thing by another, as definitive,
seeing things in their grounds with a more present
view : the soul being then raised and enlarged to a
present conceiving of things, and there being no flesh
and blood in us to raise objections that must be sa-
tisfied with reasoning.
Sometimes in a clearer state of the soul, faith hath
not so much use of reasons, but upon near and sweet
communion with God, and by reason of some
likeness between the soul that hath a divine nature
stamped upon it, that soul presently, without any
long discourse, runneth to God as it were by a super-
natural instinct, as by a natural instinct a child run-
neth to his father in any distress. Yea, and from that
common light of nature, which disco vereth there is
a God, even natural men in extremities will run to
God, and God as the author of nature will some-
times hear them, as he doth the young ravens, that
cry unto him ; but comfortably, and with assurance
only those have a familiar recourse unto him, that
have a sanctified suitable disposition unto God, as
being well acquainted with him.
Sometimes again faith is put to it to use reasons
to strengthen itself, and therefore the soul studieth
arguments to help itself by, either from inward store
THE SOUL S CONFLICT. 245
laid up in the soul, or else it hearkeneth and yields
to reason suggested by others ; and there is no gra-
cious heart but hath a frame suitable and agreeable
to any holy and comfortable truth that shall be
brought and enforced upon it ; there is something in
his spirit that answers whatever comes from the spirit
of God : though perhaps it never heard of it before,
yet it presently claims kindred of it, as coming from
the same blessed spring, the Holy Spirit ; and there-
fore a gracious heart sooner takes comfort than
another, as being prepared to close with it.
The reasons here brought by David, are not so
much arguments to convince his judgment, as motives
and inducements to incline his will to trust in God :
for trusting being a holy relying upon God, carrieth
especially the will to him ; now the will is led with
the goodness of things, as the understanding is led
with truth ; the heart must be sweetened with con-
sideration of love and mercy in him whom we trust,
as well as convinced of his ability to do us good, the
cords that draw the heart to trust are the cords of
love, and the cords of love are especially the love of
him to us whom we love ; and therefore the most pre-
vailing reasons that carry the whole heart, are such as
are drawn from the sweetness of God, whereby the
heart is opened and enlarged to expect all good, and
nothing but good from him.
But we must remember that neither reasons from
the truth and power of God, nor inducements or al-
lurements from the goodness of God, will further
prevail with the soul, than it hath a fresh light and
relish brought into it by the spirit of God, to dis-
cern of those reasons, and answer the contrary.
[/ will praise him.] David here minds praising
246 THE SOUL S CONFLICT.
of God more than his own dehvery, because he knew
his own dehvery was intended on God's part, that he
might be glorified. It is an argument of an excel-
lent spirit, when all self-respects are drowned in the
glory of God : and there is nothing lost therein ; for
our best being is in God. A christian begins with
loving God for himself; but he ends in loving himself
in and for God : and so his end, and God's end, and
the end of all things else concentre and agree in one.
We may aim at our own good, so we bring our hearts
to refer it to the chief good, as a less circle may well
be contained in a greater, so that the lines drawn
from both circles, meet in one middle point. It is an
excellent ground of sincerity to desire the favour of
God, not so much out of self-aims, as that God may
have the more free and full praise from us, consi-
dering the soul is never more fit for that blessed duty,
than when it is in a cheerful plight.
It rejoiced David more that he should have a large
heart to serve God, than that he should have en-
largement of condition. Holy dispositions think not
so much of the time to come, that it will be sweet to
them, as that it will further God's praise. True grace
raiseth the soul above self-respects, and resteth not
till it comes to the chief end wherein its happiness
consists.
God is glorified in making us happy, and we (en-
joying happiness) must glorify God. Although God
condescend so low unto us, as not only to allow us,
but to enjoin us to look to our own freedom from
misery, and enjoyment of happiness, yet a soul
thoroughly seasoned with grace, mounteth higher,
and is carried with pure respects to advance God's
glory; yea sometimes so far as to forget its own hap-
THE soul's conflict. 247
piness, it respects itself for God, rather than God for
itself. A heavenly soul is never satisfied, until it be
as near God as is attainable. And the nearer a crea-
ture comes to God, the more it is emptied of itself,
and all self-aims. Our happiness is more in him,
than in ourselves. We seek ourselves most when we
deny ourselves most. And the more w^e labour to
advance God, the more we advance our own condi-
tion in him.
[/ will praise.] David thinks of his own duty in
praising God, more than of God's work in delivering
him : let us think of what is our duty, and God will
think of what shall be for our comfort; we shall feel
God answering what we look for from him, in doing
what he expects from us. Can we have so mean
thoughts of him, as that we should intend his glory,
and he not much more intend our good ?
This should be a strong plea unto us in our prayers,
to prevail with God, when we engage ourselves upon
the revelation of his mercy to us, to yield him all the
praises. Lord, as the benefit and comfort shall be
mine, so the praises shall be thine.
It is little less than blasphemy to praise God for
that which by unlawful shifts we have procured ; for
besides the hypocrisy of it, in seeming to sacrifice
to him, when we sacrifice indeed to our own wits and
carnal helps, we make him a patron of those ways
which he most abhors ; and it is idolatry in the high-
est degree, to transform God so in our thoughts, as to
think he is pleased with that which comes from his
greatest enemy, and there is a gross mistake to take
God's curse for a blessing ; to thrive in an ill way,
is a spiritual judgment, extremely hardening in the
heart.
248 THE soul's COXFLICT.
It is an argument of David's sincerity here, that
he meant not to take any indirect course for delivering
himself, because he intended to praise God, which as
no guihy conscience can offer, being afraid to look
God in the face, so God would abhor such a sacri-
fice, were it offered to him. St. Paul was stirred up
to praise God, but withal he was assured God would
preserve him from every evil work, 2 Tim. iv. 18.
Sometimes indeed where there is no malicious in-
tention God pardons some breakings out of flesh and
blood, endeavouring to help ourselves in danger, so
far as not to take advantage of them to desert us in
trouble, as in David, who escaped from Achish by coun-
terfeiting, 1 Sa7n, xxvii. 30; and this yields a double
ground of thankfulness, partly for God's over-looking
our miscarriage, and partly for the deliverance itself.
Yet this indulgence of God, will make the soul more
ashamed afterward, for these sinful shifts, therefore it
must be no precedent to us. There can neither be
grace nor wisdom in setting upon a course, wherein
we can neither pray to God for success in, nor bless
God when he gives it. In this case God most bless-
eth where he most crosseth, and most curseth where
the deluded heart thinks he blesseth most.
CHAP. XXVII.
In our worst condition we have cause to 'praise God,
Still ample cause in these days,
I SHALL yet praise him. Or, yet / will praise
God; that is, however it goeth with me, yet as
I have cause, so I have a spirit to praise God ; when
w^e are at the lowest, yet it is a mercy that we are not
consumed ; we are never so ill, but it might be worse
THE soul's conflict. 24§
with us ; whatsoever is less than hell, is undeserved.
It is a matter of praise, that yet we have time and
opportunity to get into a blessed condition. The Lord
hath afflicted me sore, but he hath not delivered me
to death, saith David, Psalm xviii. 18.
In the worst times there is a presence of God with
his children.
1. In moderating the measure of the cross, that it
be not above their strength.
2. In moderating the time of it, The rod of the
wicked shall not rest long upon the lot*of the right-
eous, Psalm cxxv. 3. God limits both measure and
time.
3. He is present in mixing some comfort, and so
allaying the bitterness of a cross.
4. Yea, and he supports the soul by inward
strength; so as though it faint, yet it shall not ut-
terly fail.
5. God is present in sanctifying a cross for good,
and at length, when he hath perfected his own work
in his, he is present for a final deliverance of them.
A sound hearted christian hath always a God to go
to, a promise to go to, former experience to go to,
besides some present experiences of God's goodness
which he enjoys ; for the present he is a child of
God, a member of Christ, an heir of heaven ; he
dwells in the love of God in the cross, as well as out
of it, he may be cast out of his happy condition in
the world, but never out of God's favour.
If God's children have cause to praise God in their
worst condition, what difference is there betwixt
their best estate and their worst ?
Howsoever God's children have continual occasion
to praise God, yet there be some more especial seasons
250 THE soul's conflict.
of praising God than others, there be days of God's
own 7naking, of purpose to rejoice in, wherein we may
say, This is the day which the Lord hath made, let
us rejoice therein, Psalm xviii. 24. And this I think is
chiefly intended here. David comforts himself with
this, that however it was now with him, yet God would
deal so graciously with him hereafter, that he should
have cause to bless his name.
Though in evil times we have cause to praise God,
yet so we are, and such are our spirits, for the most
part, that affliction straitens our hearts. Therefore
the apostle thought it the fittest duty in affliction to
pray. 75 any afflicted? let him pray , saith James ;
Is any joyful ? let him sing Psalms, James v. 13 ;
showing that the day of rejoicing is the fittest day of
praising God. Every work of a christian is beau-
tiful in its own time, the graces of Christianity have
their several offices at several seasons ; in trouble,
prayer is in its season ; in the evil day call upon me,
saith God ; in better times praises should appear and
show themselves. When God manifests his good-
ness to his, he gives them grace with it, to manifest
their thankfulness to him. Praising of God is then
most comely, though never out of season, when God
seems to call for it, by renewing the sense of his
mercies in some fresh favour towards us. If a bird
will sing in winter, much more in the spring ; if
the heart be prepared in the winter time of adver-
sity to praise God, how ready will it be when it is
warmed with the glorious sunshine of his favour ?
Our life is nothing but as it were a web woven with
interminglings of wants and favours, crosses and
blessings, standings and fallings, combat and victory,
therefore there should be a perpetual intercourse of
THE soul's conflict. 251
praying and praising in our hearts. There is always
a ground of communion with God in one of these
kinds, till we come to that condition wherein all
wants shall be supplied, where indeed is only matter
of praise. Yet praising God in this life hath this pre-
rogative, that here we praise him in the midst of his
enemies. In heaven all will be in concert with us.
God esteems it an honour in the midst of devils, and
wicked men, whose life is nothing but a dishonour
of him, to have those that will make his name as it
is in itself so, great in the world.
David comforts himself in this, that he should
praise God ; which shows he had inured himself well
before to this holy exercise, in which he found such
comfort, that he could not but joy in the forethoughts
of that time, wherein he should have fresh occasion
of his former acquaintance with God. Thoughts of
this nature enter not into a heart that is strange to
God.
It is a special art in tinie of misery, to think of
matter of joy, if not for the present, yet for the time
to come ; for joy disposeth to praise, and praise again
stirs up joy ; these mutually breed one another, even
as the seed brings forth the tree, and the tree brings
forth the seed. It is wisdom therefore to set faith on
work, to take as much comfort as we can, from future
promises, that we may have comfort and strength for
the present, before we have the full possession of
them. It is the nature of faith to antedate blessings,
by making them that are to be performed hereafter,
as present now, because we have them in the pro-
mise. If God had not allowed us to take many
things in trust for the time to come, both for his
glory and our good, he would never have left such
252 THE soul's conflict.
rich promises to us. For faith doth not only give
glory to God, for the present (in a present believing
of his truth, and relying upon him) but as it looks
forward, it sees an everlasting ground of praising
God, and is stirred up to praise him now, for that
future matter of praise, which it is sure to have here-
after. The very hopes of future good, made David
praise God for the present. If the happy condition
we look for were present, we would embrace it with
present praises. Now faith is the evidence of things
not seen, Heb. xi. 1 ; and gives a being to that which
is not ; whereupon a true believing soul cannot but
be a praising soul. For this end God reveals before-
hand what we shall have, that before-hand we should
praise him, as if we possessed it. For that is a great
honour to his truth, when we esteem of what he
speaks, as done, and what he promiseth, as already
performed. Had we not a perpetual confidence in
the perpetuity of his love to us, how is it possible we
should praise him ?
But we want those grounds for the time to come
which David had, he had particular promises which
we want.
Though we want urim and thummim, and the pro-
phets to foretel us what the times to come shall be,
yet we have the canon of scripture enlarged, we live
under a more glorious manifestation of Christ, and
under a more plentiful shedding of the Spirit, whereby
that want is abundantly supplied ; we have general
promises for the time to come, that God will never fail
nor forsake us, Deut. xxxi. 6 ; that he will be with us
in fire and in water, that he will give an issue to the
temptation, and that the issue of all things shall
be for our good, that we shall reap the quiet fruit
THE SOUL S CONFLICT. 253
of righteousness, Heb. xii. 11; and no good thing
will he withhold from them that lead a godly life^
&c. Psalm Ixxxiv. 11. If we had a spirit of faith to
apply these generals, we should see much of God's
goodness in particular.
Besides general promises we have some particular
ones for the time to come ; of the confusion of Anti-
christ, of the conversion of the Jews, and fulness of
the Gentiles, &c., which though we perhaps shall
never live to see, yet we are members of that body,
which hereafter shall see the same, which should stir
up our hearts to praise God, as if we did enjoy the
present fulfilling of them ourselves, for faith can pre-
sent them to the soul, as if they were now present.
Some that have a more near communion with God,
may have a particular faith of some particular de-
liverances, whereupon they may ground particular
prayer. '' Luther praying for a sick friend, who
was very comfortable, and useful to him, had a
particular answer for his recovery, whereupon he
was so confident, that he sent word to his friend,
that he should certainly recover. Latimer prayed
with great zeal for three things. 1. That Queen
Elizabeth might come to the crown. 2. That he
mio:ht seal the truth with his heart's blood. 3. And
that the gospel might be restored onee again, once
again, which he expressed with great vehemency of
spirit, all which three, God heard him in. But the
privileges of a few must not be made a general rule
for all. Privileges go not out of the persons, but
rest there. Yet if men would maintain a nearer
communion with God, there is no doubt but he
would reveal himself in more famihar manner to them,
in many particulars than usually he doth. Those par-
1254 THE SOUL S CONFLICT.
ticular promises in Psalm xci. and other places, are
made good to such as have a particular faith, and to
all others, with those limitations annexed to promises
of that nature, so far forth as God seeth it will induce
to their good and his own glory, and so far forth as
they depend upon him in the use of means ; and is
not this sufficient to stay a gracious heart ?
But not to insist upon particular promises and re-
velations (the performance whereof we enjoy here in
this present life) we have rich and precious promises
of final and full deliverance from all evil, and perfect
enjoying of all good in that life which is to come ;
yet not so to come, but that we have the earnest and
first fruits of it here ; all is not kept for heaven ; we
may say with David, Oh how great is thy goodness,
which thou hast laid up for them that fear thee,
Psalm xxxi. 19 ; and (not only so, but) how great is
that goodness which thou hast wrought in them that
trust in thee, even before the sons of men ! God trea-
sures not up all his goodness for the time to come, but
lays much of it out daily before such as have eyes to
behold it.
Now God's main end in revealing such glorious
promises of the life to come is, that they might be
a ground of comfort to us, and of praise to him even
in this hfe ; and indeed what can be grievous in this
world to him that hath heaven in his eye? What
made our blessed Saviour endure the cross, and des-
pise shame, Heb. xii. 2 ; but the joy of glory to come
set before him ?
The duty that David brought his heart to before
he had a full enjoyment of what he looked for, was
patient waiting, it being God's use to put a long date
oftentimes to the performances of his promises ; Da-
.THE SOUL S CONFLICT. 255
vid after he had the promise of a kingdom, was put
off a long time ere he was invested to it ; Abraham
was an old man before he enjoyed his son of the pro-
mise ; Joseph stayed a long time before he was ex-
alted ; our blessed Saviour himself was thirty-four
years old before he was exalted up into glory.
God defers, but his deferring is no empty space,
wherein no good is done, but there is in that space a
fitting for promises. Whilst the seed lieth hid in the
earth, time is not lost, for winter fits for spring, yea,
the harder the winter, the more hopeful the spring ;
yet were it a mere empty space, we should hold out,
because of the great things to come ; but being only
a preparing time, we should pass it with the less dis-
couragement. Let this support us in all the thwart-
ings of our desire ; it is a folly to think, that we should
have physic and health both at once ; we must en-
dure the working of God's physic ; when the sick
humour is carried away and purged, then we shall
enjoy desired health. God promiseth forgiveness of
sin, but thou findest the burthen of it daily on thee.
Cheer up thyself, when the morning is darkest, then
comes day ; after a weary week comes a sabbath,
and after a fight victory will appear. God's time is
best, therefore resolve upon waiting his leisure. For
the better demeaning of ourselves herein, we must
know we must so wait, that we provoke not in the
mean time his patience on whom we depend, by put-
ting forth our hand to any evil, which indeed is a
crossing of our hopes. Therefore waiting upon God
is always joined with doing good. There is an influ-
ence in the thing hoped for, in the spirit of him that
truly hopes, stirring him up to a suitable conformity,
by purging himself of whatsoever will not stand with
256 THE soul's conflict.
the holiness of that condition. Waiting implies all
graces, as patience, perseverance, long-suffering in
holding out, notwithstanding the tediousness of time
deferred ; courage, and breaking through all diffi-
culties that stand between. For what is waiting in-
deed, but a continuing in a gracious inoffensive course,
till the accomplishment of our desires !
Whence we may discern a main difference betwixt
a christian and a carnal man, who is short- spirited,
and all for the present ; he will have his good here,
whereas a saint of God continues still waiting, though
all things seem contrary to what he expects. The
presence of things to come is such to faith, as it makes
it despise the pleasure of sin for a season. What
evidence of goodness is it for a man to be good only
upon the apprehension of something that contents
him ? Here is the glory of faith, that it can upon
God's bare promise, cross itself in things pleasing to
nature, and raise up the soul to a disposition some
ways answerable to that blessed estate which, though
yet it enjoys not, yet it is undoubtedly persuaded of,
and looks for. What can encourage us more to
wait, than this, that the good we wait for is greater
than we are able to conceive, yea, greater than we
can desire or hope for ?
This was no presumptuous resolution of David's
own strength, but it issued from his present truth of
heart, so far as he knew the same ; together with an
humble dependence upon God, both for deliverance,
and a heart to praise him for it ; because God's be-
nefits are usually entire, and are sweetened with such
a sense of his love, as causeth a thankful heart, which
to a true christian, is a greater blessing than the
deliverance itself, as making the soul better. David
THE soul's conflict. 257
doth acknowledge with humble admiration, that a
heart enlarged comes from God, Who am /, saithhe,
and who are my people ?
He mentioneth here praising God, instead of
deliverance , because a heart enlarged to praise God
is indeed the greatest part of the deliverance ; for by
it the soul is delivered out of its own straits and dis-
content.
CHAP, xxviir.
Divers qualities of the Praise due to God, With
helps therein. And Notes of God*s hearing our
Prayers,
THOUGH this be God's due and our duty, and
itself a delightful thing, yet it is not so easy a
matter to praise God, as many imagine : music is
sweet, but the setting of the strings in tune is un-
pleasing; our souls will not belong in tune, and it is
harsh to us to go about the setting them in order ;
like curious clocks, a little thing will hinder the mo-
tion ; especially passion, which disturbs not only the
frame of grace in us, but the very frame of nature,
putting man out of the power and possession of him-
self ; and therefore David here, when he had thoughts
of praising God, was fain to take up the quarrel be-
twixt him and his soul first; praising sets all the
parts and graces of the soul awork ; and therefore
the soul had need gather itself and its strength toge-
ther to this duty.
It requires especially self-denial, from a conscience
of our own wants, weaknesses, and unworthiness ; it
requires a giving up of ourselves, and all ours to be
at God's dispose ; the very ground and the fruit
258 THE SOUL S COKFLICT.
which it yields are both God's ; and they never gave
themselves truly up to God, that are not ready to
give all they have to him whensoever he calls for it ;
thankfulness is a sacrifice, and in sacrifices there
must be killing before offering, otherwise the sacrifice
will be as the offering up some unclean creature;
thanksgiving is an incense, and there must be fire to
burn that incense ; thanksgiving requires not only
affections, but the heat of affections ; there must be
some assurance of the benefit we praise God for ; and
it is no easy matter tomaintainassuranceof our inte-
rest in the best things.
Yet in this case if we feel not sense of assurance,
it is good we should praise God for what we have ;
we cannot deny but God offers himself in mercy to
us, and that he intends our good thereby, for so we
ought to construe his merciful dealing towards us,
and not have him in jealousy without ground ; if we
bring our hearts to be willing to praise God, for that
we cannot but acknowledge comes from him, he will
be ready in his time to show himself more clearly to
us ; we taste of his goodness many ways, and it is
accompanied with much patience, and these in their
natures lead us not only to repentance, but likewise
to thankful acknowledgment ; and we ought to fol-
low that which God leads us unto, though he hath
not yet acquainted us with his secrets.
It is good in this case to help the soul with a firm
resolution, and to back resolution with a vow not
only in general that we will praise, but particularly
of something within our own power, provided it prove
no snare to us. For by this means the heart is per-
fectly gained, and the thing is as good as done in
regard of God's acceptance and our comfort; because
THE SOUL S CONFLICT. 259
Strong resolutions discover sincerity without any
hypocritical reservation and hollo w^ness. Always so
much sincerity as a man hath, so much will his in-
ward peace be. Resolution as a strong stream bears
down all before it ; little good is done in religion
without this, and with it all is as good as done.
So soon as we set upon this work, we shall feel
our spirits to rise higher and higher as the waters
in the sanctuary, as the soul grows more and more
heated ; see how David riseth by degrees. Be glad
in the Lord, and then, rejoice, ye righteous, and then,
shout for joy all ye that are upright in heart, the
Spirit of God will delight to carry us along in this
duty, until it leaves our spirits in heaven, praising
God with the saints and glorious angels there; To
him that hath and useth it shall be given ; he that
knoweth God aright, will honour him by trusting of
him ; he that honours him by trusting him, will honour
him by praying ; and he that honours him by prayer,
shall honour him by praises ; he that honours him by
praises here, shall perfect his praises in heaven ; and
this will quit the labour of setting and keeping the
soul in tune ; this trading with God is the richest
trade in the world ; when we return praises to him,
he returns new favours to us, and so an everlasting
ever-increasing intercourse betwixt God and the soul
is maintained ; David here resolved to praise God,
because he had assurance of such a deliverance as
would yield him a ground of praising him.
Praising of God may well be called incense, be-
cause as it is sweet in itself, and sweet to God, so it
sweetens all that comes from us. Love and joy are
sweet in themselves, though those whom we love and
joy in, should not know of our affection, nor return
260 THE soul's conflict.
the like ; but we cannot love and joy in God but he
will delight in us ; when we neglect the praising of
God, we lose both the comfort of God's love, and our
own too ; it is a spiritual judgment to want or lose
the sight or sense of God's favours, for it is a sign of
want of spiritual life, or at least liveliness ; it shows
we are not yet in the state of those whom God hath
chosen, to set forth the riches of his glory upon.
When we consider that if we answer not kindness
and favour showed unto us by men, we are esteemed
unworthy of respect, as having sinned against the
bond of human society and love, we cannot but much
more take shame to ourselves, when we consider the
disproportion of our carriage, and unkind behaviour
towards God ; when instead of being temples of his
praise, we become graves of his benefits ; what a va-
nity is this in our nature, to stand upon exactness of
justice, in answering petty courtesies of men, and yet
to pass by the substantial favours of God, without
scarce taking notice of them ? the best breeding is to
acknowledge greatest respects where they are most
due, and to think, that if unkindness and rudeness
be a sin in civihty, it is much more in religion ; the
greatest danger of unthankfulness is in the greatest
matter of all ; if we arrogate any spiritual strength to
ourselves in spiritual actions, we commit either sacri-
lege in robbing God of his due, or mockery, by prais-
ing him for that which we hold to be of ourselves; if
injustice be to be condemned in man, much more in
denying God his due, religion being the first due. It
takes much from thankfulness, when we have com-
mon conceits of pecuhar favours ; praise is not comely
in the mouth of fools, God loves no blind sacrifice.
We should therefore have wisdom and judgment,
THE SOUL S CONFLICT; 261
not only to know upon what grounds to be thankful,
but in what order, by discerning what be the best and
first favours whence the rest proceed, and which add
a worthiness to all the rest ; it is good to see bless-
ings, as they issue from grace and mercy. It much
commends any blessing, to see the love and favour of
God in it, which is more to be valued than the bless-
ing itself, as it much commends any thing that comes
from us, when we put a respect of thankfulness, and
love to God upon it ; and if we observe, we shall find
the unkindness of others to us is but a correction of
our unkindness to God.
In praising God, it is not good to delay, but take ad-
vantage of the freshness of the blessing ; what we add
to delay, we take from thankfulness ; and withal, los^
the prime and first-fruits of our affections : it is a
wise redeeming of time, to observe the best seasons
of thankfulness ; a cheerful heart will best close with
a cheerful duty ; and therefore it is not good to waste
so fit a temper in frivolous things, but after some con-
tentment given to nature, let God have the fruit of
his own planting, otherwise it is even no better than
the refreshing of him that standeth by a good fire,
and crieth, Ah, ah, I am warm.
David doth not say, I will thank God, but / shall
praise him ; though he intends that. Thanks is then
best when it tends to praising, and there ends ; for
thanks alone show respect to our own good only,
praises, to God's glory; and in particular to the glory
of such excellencies whence the benefit comes ; and
from thence the soul is enlarged to think highly of
all God's excellencies.
Hanna upon particular thanks for hearing her about
a child, takes occasion to set out God's other excel-
262 *rHE soul's conflict.
lencies, and riseth higher and higher, from one to
many, from the present time to that which was to
come, from particular favours to herself, she stirs up
others to praise God foy his mercy to them; so
David, Deliver me, God, and my tongue shall
sing of thy praises ; he propounds this as an en-
gagement to the Lord to help him, because it should
tend to the enlargement of his glory ; he was resolved
to improve God's favour this way.
The Spirit of God works like new wine, enlarging
the spirit from one degree of praising God to another ;
and because it foresees the eternity of God's love, as
far as it can, it endeavours an eternity of God's
praise ; a gracious heart upon taste of favour showed
to itself, is presently warmed to spread the praise of
God to others, and the more it sees the fruit of
trusting God, and his truth in performing promise,
the more it still honours that trusting, as knowing
that it Hes upon God's honour, to honour those that
honour him ; blessing will procure blessing ; the soul
hath never such freedom from sin, as when it is in a
thankful frame ; for thankfulness issues from a heart
truly humbled and emptied of itself, truly loving and
rejoicing in God ; and upon any sin the spirit is
grieved and straitened, and the lips sealed up in
such a heart ; for the conscience upon any sin looks
upon it not only as disobedience against God's will
and authority, but as unthankfulness to his goodness,
and this melteth a godly heart most of all : when
Nathan told David God had done this, and this for
him, and was ready to do more, he could not hold in
the confession of his sin, but relented and gave in
presently.
We ought not only to give thanks, but to be thank-
THE soul's conflict. 263
fill, to meditate and study the praises of God. Our
whole life should be nothing else but a continual
blessing of his holy name, endeavouring to bring in
all we have, and to lay it out for God and his people,
to see where he hath any receivers : our goodness is
nothing to God ; we need bring no water to the foun-
tain, nor Hght to the sun. Thankfulness is full of
invention, it deviseth liberal things, though it be our
duty to be good stewards of our talents, yet thank-
fulness adds a lustre, and a more gracious acceptance,
as having more of that which God calls for.
' Our praising God should not be as sparks out of
a flint, but as water out of a spring, natural, ready,
free, as God's love to us is ; mercy pleases him, so
should praise please us ; it is our happiness when the
best part in us is exercised about the best and highest
work ; it was a good speech of him that said, If God
had made me a nightingale, I would have sung as a
nightingale, but now God hath made me a man, I
will sing forth the praises of God, which is the work
of a saint only : all thy works bless thee, and thy
saints praise thee : all things are either blessings in
their nature, or so blessed, as they are made blessings
to us by the overruling coming of him, who maketh
all things serviceable to his, even the worst things in
this sense are made spiritual to God's people against
their own nature ; how gr eat is that goodness which
makes even the worst thin gs good ?
Little favours come from no small love, but even
from the same love that God intends the greatest
things to us, and are pledges of it; the godly are
more thankful for the least favours than worldly men
for the greatest : the affection of the giver enhances
the gift.
264 THE soul's conflict.
O then let us labour to improve both what we have,
and what we are to his glory : it discovers that we
love God, not only with all our understanding, heart,
and affections, but, when with all our might and
power, so far as we have advantage by any part,
relation, or calling whatsoever, we endeavour to do
him service, we cannot have a greater honour in the
world, than to be honoured of God, to be abundant
in this kind.
Our time here is short, and we shall all ere long be
called to a reckoning, therefore let us study real
praises. God's blessing of us is in deed, and so
should ours be of him. Thanks in words is good,
but in deeds is better ; leaves are good, but fruit is
better ; and of fruit, that which costs us most. True
praise requires our whole man, the judgment to es-
teem, the memory to treasure up, the will to resolve,
the affections to delight, the tongue to speak of, and
the life to express the rich favours of God : what can
we think of? what can we call to mind ? What can
we resolve upon ? what can we speak ? What can we
express in our whole course better than the praises
of him, of whom, and through whoin, and to whom
we and all things are ?
Our whole hfe should speak nothing but thankful-
ness ; every condition and place we are in should be
a witness of our thankfulness ; this will make the
times and places we live in the better for us ; when
we ourselves are monuments of God's mercy, it is fit
we should be patterns of his praises, and leave monu-
ments to others : we should think life is given us, to
do something better than life in ; we live not to live ;
our life is not the end of itself, but the praise of the
giver : God hath joined his glory and our happiness
THE SOUL^S CONFLICT. ^ ^85*^^^^
r/^^...«,^^ .... ^^ ^ C< Tnp
together ; it is fit that we should refer all that is good - w A *
to his glory, that hath joined his glof^ to our best
good, in being glorified in our salvation.
David concludes, that he should certainly praise
God, because he had prayed unto him. Prayers be
the seeds of praises : I have sown, therefore I will
reap ; what we receive as a fruit of our prayers, is
more sweet than what we have by a general pro-
vidence.
But how do we know that God hears our prayers ?
1. If we regard them ourselves, and expect an
issue ; prayer is a sure adventure, we may well look
for a return.
2. It is a sign that God hath heard our prayers,
when he stirs up thankfulness aforehand upon as-
surance ; thankfulness cannot be without either the
grace of God, by which we are thankful, or some
taste of the things we are thankful for. God often
accepts the prayer, when he 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 by
prayer my heart is wrought to that frame which he
requires, that is, an humble subjection to him, from
an acknowledgment of my wants, and his fulness.
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 wait.
3. We may know God hath accepted our prayer,
when he makes the way easy and plain after prayer
by a gracious providence, when the course of things
begin to change, and we meet with comforts instead
of former crosses, and find our hearts quieted and
encouraged against what we most feared.
■^
266 THE soul's conflict.
4. Likewise earnestness in prayer is a sign God
hears our prayers, as fire kindled from heaven showeth
God accepts the sacrifice ; the ground of prevaiUng
by our prayer, is, that they are put up in a gracious
name, and for persons in favour, and dictated by
God's own Spirit ; they work in the strength of the
blessed Trinity, not their own, giving God the glory
of all his excellencies.
It is God's direction to call upon him in trouble j
and it is his promise to deliver ; and then both his
direction and promise that we shall glorify him :
when troubles stir up prayer, God's answer to them
will stir up praises. David when he saith, / shall
praise God, presupposes God would deliver him,
that he might have ground of praising his name.
And he knew God would deliver him, because as
from faith he had prayed for deliverance, so he knew
it was the order of God's dealing, to revive after
drooping, and refresh after fainting. God knows
otherwise that our spirits would fail before him.
A thankful disposition is a special help in an af-
flicted condition, for thankfulness springs from love,
and love rejoiceth in suffering. Thankfulness raises
the soul higher than itself, it is trading with God,
whereby as we by him, so he gains by us. There-
fore the saints used this as a motive to God, that he
would grant their desires, because the living praise
him, and not the dead. If God expect praise from
us, sure he will put us into a condition of praise.
Unthankfulness is a sin detestable both to God
and men, and the less punishment it receives from
human laws, the more it is punished inwardly by se-
cret shame, and outwardly by public hatred, if once
it prove notorious. When God's arrests come forth
THE SOUL^S CONFLICT. 267
for denying him his tribute, he chiefly eyes an un-
thankful heart, and hates all sin the worse, as there
is more unthankfulness in it : the neglect of .kindness
is taken most unkindly. Why should we load God
with injuries, that loadeth us with his blessings ? who
would requite good with evil ? Such men*s mercies
will prove at last so many indictments against them.
I beseech you therefore labour to be men of praises.
If in any duty we may expect assistance, we may in
this, that altogether concerns God's glory; the more
we praise God, the more we shall praise him. When
God by grace enlarges the will, he intends to give
the deed. God*s children wherein their wills are
conformable to God's will, are sure to have them ful-
filled. In a fruitful ground, a man will sow his best
seed. God intends his own glor^ in every mercy,
and he that praises him, glorijies him. When our
w^ills therefore carry us to that which God wills above
all, we may well expect he will satisfy our desires.
The living God is a Hving fountain never drawn dry,
he hath never done so much for us, but he can and
will do more. If there be no end of our praises, there
shall be no end of his goodness, no way of thriving
like to this. By this means we are sure never to be
very miserable ; how can he be dejected, that by a
sweet communion with God sets himself in heaven ?
nay, maketh his heart a kind of heaven, a temple,
a holy of holies, wherein incense is offered unto
God ? It is the sweetest branch of our priestly office,
to offer up these daily sacrifices ; it is not only the be-
ginning, but a further entrance of our heaven upon
earth, and shall be one day our whole employment
for ever.
Praise is a just and due tribute for all God's bles-
268 THE SOUL*S CONFLICT.
sings; for what else especially do the best favours
of God call for at our hands ? How do all creatures
praise God, but by our mouths ? It is a debt always
owing, and always paying ; and the more we pay,
the more we shall owe ; upon the due discharge of
this debt, the soul will find much peace. A thankful
heart to God for his blessings, is the greatest blessing
of all. Were it not for a few gracious souls, what
honour should God have of the rest of the unthank-
ful world ? which should stir us up the more to be
trumpets of God's praises in the midst of his enemies,
because this, in some sort, hath a prerogative above
our praising God in heaven ; for their God hath no
enemies to dishonour him.
This is a duty that none can except against, be-
cause it is especially a work of the heart. All can-
not show their thankfulness in giving, or doing great
matters, but all may express the willingness of their
hearts. All within us may praise his holy name,
Psalm ciii ; though we have little or nothing without
us; and that within us is the thing God chiefly requires.
Our heart is the altar on which we offer this incense ;
God looks not to quantity, but to proportion ; he ac-
cepts a mite where there is no more to be had.
But how shall we be enabled to this great duty ?
Enter into a deep consideration of God's favours,
past, present, and to come ; think of the greatness
and suitableness of them to our condition, the season-
ableness and necessity of them every way unto us.
Consider how miserable our life were without them,
even without common favours ; but as for spiritual
favours, that make both our natural and civil condi-
tion comfortable, our very life were death, our light
were darkness without these. In all favours think
THE soul's conflict. 269
not of them so much, as God's mercy and love in
Christ, which sweetens them. Think of the freeness
of this love, and the smallness of thy own deserts.
How many blessings doth God bestow upon us,
above our deserts, yea, above our desires, nay, above
our very thoughts ? He had thoughts of love to us
when we had no thoughts ourselves. What had
we been if God had not been good unto us ? How
many blessings hath God bestowed upon us, that we
never prayed for? and yet we are not so ready to
praise God, as to pray unto him ; this more desire
of what we want than esteeming of what we have,
shows too much prevailing of self-love. But,
Secondly, comparing also ourselves with others,
will add a great lustre to God's favour, considering
we are all hewed out of one rock, and differ nothing
from the meanest, but in God's free love. Who are
we that God should single us out for the glory of his
rich mercy.
Considering, hkewise, that the blessings of God
to us are such as if none but we had them, and
God cares for us, as if he had none else to care for
in the world besides. These things well pondered,
should set the greater price upon God's blessings;
what are we in nature and grace but God's blessings ;
what is in us, about us, above us ? What see we, taste
we, enjoy we, but blessings : all we have or hope to
have, are but dead favours to us, unless we put life
into them by a spirit of thankfulness. And shall we
be as dead as the earth, as the stones we tread on ?
Shall we live as if we were resolved God should have
no praise by us? Shall we make ourselves God,
ascribing all to ourselves ? Nay, shall we, as many
do, fight against God with his own favours, and turn
270 THE soul's conflict.
God's blessings against himself? Shall we abuse
peace to security ? Plenty to ease, promises to pre-
sumption, gifts to pride? How can we please the
devil better than thus doing ? Oh ! the wonderful
patience of God, to continue life to those whose life
is nothing else but a warring against him the giver pf
life.
As God hath thoughts of love to us, so should our
thoughts be of praises to him, and of doing good in
our places to others for his sake. Think with thyself,
is there any I may honour God by relieving, comfort-
ing, counselling ? Is there any of Jonathan's race ?
2 Sam, ix. 1. Is there any of Christ's dear ones? I
will do good to them, that they together with me,
and for me, may praise God, Psalm cxviii. 1. As
David here checks himself for the failing and dis-
quietness of his spirit, and as a cure thereof, thinks
of praising God : so let us, in the like case, stir up
our souls as he did, and say. Praise the Lord^ O my
soul, and all that is within me, set forth his holy
name, Psalm ciii. 1 . We never use our spirits to better
purpose, than when by that light we have from God,
we stir them up to look back again to him.
By this it will appear to what good purposes we
had a being here in the world, and were brought into
communion with Christ by the gospel. The carriage
of all things to the right end, shows whose we are,
and whither we tend. It abundantly appears by
God's revealing of himself many ways to us, as by
promises, sacraments, sabbaths, &c. that he intended
to raise up our hearts to this heavenly duty. The
whole gracious dispensation of God in Christ tends
to this, that our carriage should be nothing else, but
an expression of thankfulness to him ; that by a free,
THE SOUL S CONFLICT. 271
cheerful, and gracious disposition, we might show
we are the people of God's free grace, set at liberty
from the spirit of bondage, to serve him without fear,
Luke i. 74, with a voluntary childlike service, all
the days of our lives*
CHAP. XXIX.
Of God's manifold Salvation for his People j and
why open, or expressed in the countenance,
I PROCEED.
He is the salvation of my countenance.
As David strengthens his trust in God, by reason
fetched from the future goodness of God, apprehended
by faith ; so he strengthens that reason with another
reason fetched from God, whom he apprehends here
as the salvation of his countenance. We need rea-
son against reason, and reason upon reason, to steel
and strengthen the soul against the onset of contrary
reasons.
He is the salvation of my countenance : that is,
he will so save as I shall see, and my enemies shall
see it ; and upon seeing, my countenance shall be
cheered and hfted up ; God's saving kindness shall
be read in my countenance, so that all who look on
me, shall say, God hath spoken peace to my soul, as
well as brought peace to my condition.
He saith not salvation, but salvations ; because as
our life is subject to many miseries, in soul, body,
and state, public and private, &c. so God hath many
salvations : if we have a thousand troubles, he hath
a thousand ways of help ; as he hath more blessings
than one, so he hath more salvations than one. He
272 THE soul's conflict.
saves our souls from sin, our bodies from danger, and
our estates from trouble. He is the Redeemer of his
people ; and not only so, but with him is plenteous
redemption of all persons, of all parts both of body
and soul, from all ill, both of sin and misery, for all
times, both now and hereafter. He is an everlasting
salvation.
David doth not say, God will save me ; but God is
salvation itself, and nothing but salvation. Our sins
only stop the current of his mercy, but it being above
all our sins, will soon scatter that cloud, remove that
stop, and then we shall see and feel nothing but sal-
vation from the Lord, All his ways are mercy and
peace to a repentant soul that casts itself upon him.
Christ himself is nothing else but salvation clothed
in our flesh. So old Simeon conceived of him, when
he had him in his arms, and was willing thereupon to
yield up his spirit to God, having seen Christ, the sal-
vation of God : when we embrace Christ in the arms
of our faith, we embrace nothing but salvation. He
makes up that sweet name given him by his Father,
and brought from heaven by an angel to the full,
Luke ii. 14 : a name in the faith of which, it is im-^
possible for any believing soul to sink.
The devil in trouble presents God to us as a re-
venging destroyer, and unbehef presents him under a
false vizard ; but the skill of faith is, to present him
as a Saviour clothed with salvation. We should not
so much look what destruction the devil and his
threaten, as what salvation God promiseth, Psalm
Ixviii. 20. To God belong the issues of death ; and
of all other troubles, which are lesser deaths. Cannot
he that hath vouchsafed an issue in Christ from eter-
nal death, vouchsafe an issue from all temporal evils ?
THE soul's conflict. 273
If he will raise our bodies, cannot he raise our con-
ditions ? He that brought us into trouble can easily
make a way out of it when he pleaseth. This should
be a ground of resolute and absolute obedience, even
in our greatest extremities, considering God will
either deliver us (from death, or by death, and) at
length out of death.
So then, when we are in any danger, we see whi-
ther to go for salvation, even to him that is nothing
else but salvation ; but then we must trust in him, as
David doth, and conceive of him as salvation, that
we may trust in him. If we will not trust in salva-
tion, what will we trust in ? and if salvation itself
cannot save us, what can ? out of salvation there is
nothing but destruction, which those that seek it any
where out of God, are sure to meet with. How piti-
ful then is their case, who go to a destroyer for sal-
vation ? that seek for help from hell ?
Here also we see to whom to return praise in all
our deliverances, even to the God of our salvation.
The virgin Mary was stirred up to magnify the Lord,
but why ? Her spirit rejoiced in God her Saviour,
Luke i. Whosoever is the instrument of any good,
yet salvation is of the Lord ; whatsoever brings it, he
sends it. Hence in their holy feasts for any deliver-
ance, the cup they drank of was called the cup of
salvation : and therefore David when he summons
his thoughts, what to render unto God ; he resolves
upon this, to take the cup of salvation. But always
remember this, that when we think of God as salva-
tion, we must think of him as he in Christ to his.
For, so every thing in God is saving, even his most
terrible attributes of justice and power : out of Christ,
the sweetest things in God are terrible. Salvation
T
274 THE SOUL S CONFLICT.
itself will not save out of Christ, who is the only way
of salvation, called the way, the truth, and the life.
David addeth, He is the salvation of my counter
nance ; that is, he will first speak salvation to my
soul, and say, / am thy salvation ; and when the
heart is cheered, which is as it were the sun of this
little world, the beams of that joy will shine in the
countenance. True joy begins at the centre, and so
passcth to the circumference the outward man. The
countenance is as the glass of the soul, wherein you
may see the naked face of the soul, according as the
several affections thereof stand. In the countenance
of an understanding creature, you may see more than
a bare countenance. The spirit of one man may see
the countenance of another's inner man in his outward
countenance ; which hath a speech of its own, and
declares what the heart saith, and how it is affected.
But how comes God to be the salvation of our
countenance ?
I answer : God only graciously shines in the face
of Jesus Christ, which we with the eye of faith be-
holding, receive those beams of his grace, and reflect
them back again ; God shineth upon us first, and we
shine in that light of his countenance upon us. The
joy of salvation, especially of spiritual and eternal
salvation, is the only true joy: all other salvations
end at last in destruction, and are no further com-
fortable than they issue from God's saving love.
God will have the body partake with the soul ; as
in matter of grief, so in matter of joy, the lantern
shines in the hght of the candle within.
Again, God brings forth the joy of the heart into
the countenance , for the further spreadiiig and mul-
tiplying of joy to others.
Next unto the sight of .the sweet countenance of
THE SOUL S CONFLICT. 275
God, is the beholding of the cheerful countenance
of a christian friend, rejoicing from true grounds.
Whence it is that the joy of one becomes the joy of
many, and the joys of many meet in one ; by which
means, as many lights together make the greater
light, so many lightsome spirits make the greater
light of spirit : and God receiveth the more praise,
which makes him so much to delight in the prosperity
of his children. Hence it is, that in any deliverance
of God*s people, the righteous do compass them about ^
Psalm cxlii. 7, to know what God hath done for
their souls ; and keep a spiritual feast with them in
partaking of their joy. And the godly have cause
to joy in the deliverance of other christians, because
they suffered in their afflictions, and it may be in
their sins the cause of them, which made them some-
what ashamed. Whence it is, that David's great
desire was, that those who feared God might not be
ashamed because of him, Psalm Ixix. 6 : insinuating
that those who fear God's name are ashamed of the
falls of God's people. Now when God delivers them,
this reproach is removed, and those that had part in
their sorrow have part in their joy.
Again, God will have salvation so open, that it
shall appear in the countenance of his people, the
more to daunt and vex the enemies. Cainish hypo-
crites hang down their heads, when God lifts up the
countenance of their brethren ; when the countenance
of God's children clears up, then their enemies' hearts
and looks are cloudy. Jerusalem's joy is Babylon's
sorrovj. It is with the Church and her enemies as it
is with a balance, the scales whereof when one is up
the other is down. Whilst God's people are under
a cloud, carnal people insult over them, as if they
were men deserted of God Whereupon they hang
27& THE SOUL S CONFLICT,
down their heads, and the rather, because they think
that by reason of their sins, Christ and his rehgion
will suffer with them. Hence David's care was, that
the miseries of God's people should not he told in
Gath, 2 Sam, i. 20. The chief reason why the ene-
mies of the Church gnash their teeth at the sight of
God's gracious dealing, is, that they take the rising
of the Church to be a presage of their ruin. A les-
son which Haman's wife had learned, Esther vi. 13.
This is a comfort to us in these times of Jacob's
trouble and Zion's sorrow • the captivity of the Church
shall return, as rivers in the south, Psalm exxvi. 1.
Therefore the church may say, Rejoice not over mcy
O my enemy, though I am fallen, I shall rise again ^
Mic. vii. 8. Though Christ's spouse be now as black
as the pots, yet she shall be as white as the dove. If
there were not great dangers, where were the glory of
God's great deliverance ? The Church at length will
be as a cup of trembling, and as a burthensome
stone. Zee. xii. 2. The blood of the saints cry, their
enemies' violence cries, the prayers of the Church cry
for deliverance and vengeance upon the enemies of
the Church; and, as that importunate vjidow, Luke
xi. 5, will at length prevail. Shall the importunity of
one poor woman prevail with an unrighteous judge,
and shall not the prayers of many that cry unto the
righteous God take effect ? If there were armies of
prayers, as there are armies of men, we should see the
stream of things turned another way. A few Moses
in the mount would do more good than many sol-
diers in the valley. If we would hft up our hearts
and hands to God, he would lift up our countenance.
But alas, we either pray not, or cross our own prayers
for want of love to the truth of God and his people.
THE soul's conflict. 277
It is we tliat keep Antichrist and his faction ahve,
to plague the unthankful world. The strength he
hath is not from his own cause, but from our want
of zeal ; we hinder those hallelujahs by private brab-
bles, coldness and indifFerency in religion. The Church
begins at this time a little to lift up her head again :
now is the time to follow God with prayers, that he
would perfect his own work, and plead his own cause ;
that he would be revenged not only of ours, but
his enemies : that he would wholly free his Church
from that miserable bondage. These beginnings give
our faith some hold to be encouraged to go to God
for the fulfilling of his gracious promise, that the
Church may rejoice in the salvation of the Lord.
God doth but look for some to seek unto him : Christ
doth but stay until he is awaked by our prayers. But
it is to be feared that God hath not yet perfected his
work in Zion. The Church is not fully prepared for
a full and glorious deliverance. If God had once his
ends in the humiliation of the Church for sins past,
with resolution of reformation for the time to come,
then this age perhaps might see the salvation of the
Lord, which the generations to come shall be witness
of: we should see Zion in her perfect beauty. The
generations of those that came out of Egypt saw and
enjoyed the pleasant land which their progenitors
were shut out of: who by reason of their murmuring
and looking back to Egypt, and forgetfulness of the
wonders which God had done for and before them,
perished in the wilderness.
There is little cause therefore of envying the pre-
sent flourishing of the enemies of the Church, and of
joining and colluding with them ; for it will prove
.the wisest resolution to resolve to fall and rise with
V
278 THE soul's conflict.
the Church of Christ, considering the enemies them-
selves shall say, God hath done great things for
them : kings shall lay their crowns at Christ's feet,
and bring all their glory to the Church, Rev. xxi. 24.
And for every christian, this may be a comfort^
that though their light for a time may be eclipsed,
yet it shall break forth. David at this time was ac-
counted an enemy of the state, and had a world of
false imputations laid upon him, which he was very
sensible of; yet, we see here, he knew at length God
would be the salvation of his countenance.
But some, as Gideon, may object, if God intend
to be so gracious, why is it thus with us ?
The answer is, salvation is God's own work^ hum-
bling and casting down is his strange work,, whereby
he comes to his own work. For, when he intends to
save, he will seem to destroy first : and when he will
justify, he will condemn first : whom he will revive,
he will kill first. Grace and goodness countenanced
by God, have a native inbred majesty in them, which
maketh the face to shine, and borroweth not its
lustre from without, which God at length will have
to appear in its own likeness, howsoever mahce may
cast a veil thereon, and disguise it for a time : and
though wickedness, as it is base born, and a child of
darkness, may shelter itself under authority awhile,
yet it shall hide itself and run into corners. The com-
fort of comforts is, that at that great day, the day of
all days, that day of the revelation of the righteous
judgment of God, Dan. xii.; the righteous shall then
shine as the sun in the firmament, then Christ will
come to be glorious in his saints, and will be the sal-
vation of the countenance of all his. Then all the
works of darkness shall be driven out of countenance.
THE SOUL S CONFLICT. 279
and adjudged to the place from whence they came.
In the mean time let us, with David, support ourselves ./'
with the hopes of these times.
CHAP. XXX.
Of God, our God, and of particular Application,
'Y GOD.
M
These words imply a special interest that the
holy man had in God, as his God, being the ground
of all which was said before; both of the duty of
trusting, and of praising, and of the salvation that he
expected from God. He is my God, therefore be
not disquieted, but trust him. He is my God, there-
fore he will give me matter to praise him, and will be
the salvation of my countenance; God hath some
special ones in the world, to whom he doth as it were
pass over himself, and whose God he is by virtue of
a more special covenant ; whence we have these ex-
cellent expressions, / will be your God, and you
shall he my people, Jer. xxxi. 33 ; / will be your
Father^ and you shall be my sons and daughters^
2 Cor. vi. 18. Since the fall we having lost our com-
munion with God the chief good, our happiness
stands in recovering again fellowship with him. For
this end we were created, and for this redeemed, and
for effecting of this, the word and sacraments are
sanctified to us, yea, and for this end God himself,
out of the bowels of his compassion, vouchsafed to
enter into a gracious covenant with us, founded upon
Jesus Christ, and his satisfaction to divine justice;
so that by faith we become one with him, and re-
ceive him as offered of his Father to be all in all
to us.
280 THE soul's COTiTFLICT.
Hence it is, that Christ hath his name Emanuely
God with MS, Not only because he is God and man
too, both natures meeting in one person, but be-
cause being God in our nature, he hath undertook
this office to bring God and us together. The main
end of Christ's coming and suffering was to reconcile,
and to gather together in one; and, as Peter ex-
presseth it, to bring man again to God, 1 Pet. iii. 18.
Emanuel is the bond of this happy agreement, and
appears for ever in heaven to make it good. As the
comfort hereof is great, so the foundation of it is sure
and everlasting. God will be our God, so long as
he is Christ's God ; and because he is Christ's God^
John XX. 10. Thus the father of the faithful, and all
other holy men before Christ, apprehended God to
be their God in the Messias to come. Christ was
the ground of their interest. He was yesterday to
them as well as to-day to us, Heb. xiii. Hence it
is that God is called the portion, Psalm Ixxiii. 26, of his
people, and they his jewels, Mai. iii. 25; he is their
only rock and strong tower, Psalm Ixxi., and they his
pecuhar ones.
Well may we wonder that the great God should
stoop so low, to enter into such a covenant of grace
and peace, founded upon such a mediator, with such
utter enemies, base creatures, sinful dust and ashes
as we are. This is the wonderment of angels, a tor-
ment of devils, and glory of our nature and persons ;
and will be matter of admiration, and praising God
unto us for all eternity.
As God ofFereth himself to be ours in Christ, (else
durst we lay no claim to him) so there must be in us
an appropriating grace of faith, to lay hold of this
offer. David saith here, My God. But by what
THE SOUL S CONFLICT. 281
Spirit? by a spirit of faith, which looking to God's
offer, maketh it his own whatsoever it lays hold of.
God ofFereth himself in covenant, and faith catcheth
hold thereon presently. With a gracious offer of
God, there goeth a gracious touch of his spirit to the
soul, giving it sight and strength, whereby, being
aided by the same spirit, it layeth hold on God
showing himself in love. God saith to the soul, / am
thy salvation, and the soul saith again. Thou art my
God. Faith is nothing else but a spiritual echo,
returning that voice hack again, which God first
speaks to the soul. For what acquaintance could
the soul claim with so glorious a majesty, if he should
not first condescend so low, as to speak peace, and
whisper secretly to the soul, that he is our loving
God and Father, and we his pecuhar ones in Christ,
that our sins are all pardoned, his justice fully satis-
fied, and our persons freely accepted in his dear Son ?
But to come more particularly to the words, My
God. The words are pregnant; in the womb of
them, all that is graciously and comfortably good is
contained ; they are the spring-head of all particular
blessings. All particular relations and titles that it
pleaseth God to take upon him, have their strength
from hence, that God is our God. More cannot be
said, and less will not serve the turn. Whatsoever
else we have, if we have not God, it will prove but
an empty cistern at last ; he is our proper element,
every thing desires to live in its own element, fishes
in the sea, birds in the air : in this they are best
preserved.
There is a greater strength in this My God than in
any other title, it is more than if he had said, My
King, or My Lord', these are words of sovereignty
282 THE soul's conflict.
and wisdom ; but this implies not only infinite power,
sovereignty, and wisdom, but likewise infinite bounty
and provident care ; so that when we are said to be
God's people, the meaning is, that we are not only
such over whom God hath a power and command,
but such as toward whom he shows a loving and
peculiar respect.
In the words is implied, 1. A propriety and interest
in God. 2. An improvement of the same for the
quieting of the soul.
David here lays a particular claim, by a particular
faith unto God. The reason is, 1. The virtue of
faith is as to lay hold, so to appropriate to itself, and
make its own whatever it lays hold on, and it doth
no more in this, than God gives it leave by his gra-
cious promises to do.
2. As God offers, so faith receives, but God offers
himself in particular to the believing soul by his spirit,
therefore our faith must be particular. That which
the sacraments seal, is a peculiar interest in Christ.
This is that which hath always upheld the saints of
God, and that which is ever joined with the hfe of
Christ in us. The life that I live, saith Paul, is by
the faith of the son of God, who loved me, and gave
himself for me, Gal. ii. 20. The spirit of faith is a
spirit of application.
This is imphed in all the articles of our faith ; we
believe God to be our father, and Christ to be born
for us, that he died for us, and rose again for our
good, and now sits at the right hand of God making
requests for us in particular.
3. This is that which distinguisheth the faith of a
true christian from all hypocrites and cast-aways
whatsoever. Were it not for this word of possession
THE soul's conflict. 283
(mine) the devil might say the Creed to as good
purpose as we; he believes there is a God, and a
Christ : but that which torments him is this, he can
say (my) to never an article of faith.
4. A general apprehension of God's goodness and
mercy may stand with desperation. Take away my
from God, and take away God himself in regard of
comfort ; what comfort was it for Adam, when he was
shut out of Paradise, to look upon it after he had
lost it ? The more excellencies are in God, the more
our grief if we have not our part in them : the very
hfe-blood of the gospel lies in a special application
of particular mercy to ourselves. All relations that
God and Christ have taken upon them, imply a ne-
cessity of application ; what if God be a rock of sal-
vation, if we do not rest upon him ? What if he be
a foundation, and we do not build on him ? What if
he offers himself as a husband, if we will not accept
of him, what avails it us ? How can we rejoice in
the salvation of our souls, unless we can in parti-
cular say, / rejoice in God my Saviour,
5. Without particular application, we can neither
entertain the love of God, nor return love again, by
which means we lose all the comfort God intends us
in his w^ord, which of purpose was written for our
solace and refreshment ; take away particular faith,
and we let out all the spirits of cheerful and thank-
ful obedience.
This possessive particle (my) hath place in all the
golden chain of our salvation. The first spring of all
God's claim to us as his is in his election of us ; we
were by grace his before we were ; those that are
his from that eternal love, he gives to Christ ; this is
hid in the breast of God, till he calls us out of the rest
284 THE soul's conflict.
of the world into communion with Christ. In an-
swering of which call, by faith, we become one with
Christ, and so one with him. Afterwards in justifi-
cation we feel God experimentally to be reconciled
unto us, whence arises joy and inward peace. And
then upon further sanctification God delights in us
as his, bearing his own image, and we from a likeness
to God delight in him as ours in his Christ, and so
this mutual interest betwixt God and us continues
until at last God becomes all in all unto us.
But how can a man that is not yet in the state of
grace say with any comfort, My God ?
Whilst a man regards iniquity in his heart with-
out any remorse or dislike of the same, if he saith My
God, his heart will give his tongue the lie, however
in an outward profession and opinion of others, he
may bear himself as if God were his, upon false
grounds. For there can be no more in a conclusion,
than it hath from the principle and premises out of
which it is drawn. The principle here is, that God
is the God of all that trust in him. Now if we can
make it good, that we truly trust in God, we may
safely conclude of comfort from him ; for the more
certain clearing of which, try yourselves by the signs
of trust delivered.
It is no easy matter to say in truth of heart, My
God, the flesh will still labour for supremacy, God
should be all in all unto us, but this will not be till
these bodies of flesh, together with the body of sin,
be laid aside. He that says, God is my God, and
doth not yield up himself unto God, raiseth a build-
ing without a foundation, layeth a claim without
a title, and claimeth a title without an evidence,
reckoning upon a bargain, without consent of the
party with whom he would contract.
THE SOUL S CONFLICT. 285
"But if a man shall out of the sight and sense of sin,
thirst after mercy in Christ, and call upon God for
pardon, then God, who is a God hearing prayer^
Psalm Ixv. 2, and delighteth to be known by the name
of merciful, will be ready to close and meet with the
desire of such a soul, so far as to give it leave to rely
upon him for mercy, and that without presumption,
until he further discovers himself graciously unto it ;
upon sense of which grace the soul may be encouraged
to lay a further claim unto God, having further ac-
quaintance with him. Hence are those exhortations so
oft in the Prophets, to turn unto the Lord our God,
Zac. i. 3, because upon our first resolution to turn
unto God, we shall find him always ready to answer
those desires, that he stirs up by his own Spirit in us.
We are not therefore to stay our turning unto God,
till we feel him saying to our hearts, / am thy God ;
but when he prevents us by his grace, enabling us to
desire grace, let us follow the work begun in the
strength of what grace we have, and then God will^
further manifest himself in mercy to us.
Yet God, before we can make any thing towards
him, letteth into our hearts some few beams of mercy,
thereby drawing us unto him, and reaching us out a
hint to lay hold upon.
And as sin causeth a distance betwixt God and us,
so the guilt of sin in the conscience, causeth further
strangeness, insomuch that we dare not look up to
heaven, till God open a little crevice to let in a little
hght of comfort at least into our souls, whereby we
are by httle and httle drawn nearer to him. But this
light at the first is so little, that in regard of the greater
sense of sin, and a larger desire of grace, the soul
reckons the same as no light at all, in comparison of
286 THE soul's conflict.
what it desires and seeks after. Yet the comfort is,
that this dawning hght will at length clear up to a
perfect day.
Thus we see how this claim of God to be our God,
is still in growth until full assurance, and that there
is a great distance betwixt the first act of faith in
cleaving to God, offering himself in Christ to be ours,
and between the last fruit of faith the clear and com-
fortable feeling, that God is our God indeed. We
first by faith apply ourselves to God, and then apply
God to us, to be ours ; the first is the conflicting exer-
cise of faith, the last is the triumph of faith ; there-
fore faith properly is not assurance. And to comfort
us the more, the promises are specially made to the
act of faith, fuller assurance is the reward of faith.
If God hath not chosen me in Christ to he his,
what ground have I to trust in him ? I may cast
away myself upon a vain confidence.
We have no ground at first to trouble ourselves
about God's election. Secret things belong to God ;
God's revealed will is, that all that believe in Christ
shall not perish, John iii. 15. It is my duty there-
fore, knowing this, to believe, by doing whereof, I put
that question (whether God be mine or no ?) out of all
question : for all that believe in Christ are Christ's,
and all that are Christ's are God's. It is not my duty
to look to God's secret counsel, but to his open offer,
invitation, and command, and thereupon to adventure
my soul. And this adventure of faith will bring at
length a rich return unto us. In war men will adven-
ture their lives, because they think some will escape,
and why not they ? In traffic beyond the seas many
adventure great estates, because some grow rich by a
good return, though many miscarry. The husband-
THE SOUL S CONFLICT. 287
man adventures his seed, though sometime the year
proves so bad, that he never sees it more : and shall not
we make a spiritual adventure in casting ourselves
upon God, when we have so good a warrant as his
command, and so good an encouragement as his pro-
mise, that he will not fail those that rely on him ? God
bids us draw near to him, and he will draw near to
us. Whilst we in God's own ways draw near to him,
and labour to entertain good thoughts of him, he will
delight to show himself favourable unto us. Whilst
we are striving against an unbelieving heart, he will
come in and help us, and so fresh hght will come in.
Pretend not thy unworthiness and inability, to keep
thee off from God, for this is the way to keep thee
so still ; if any thing help us, it must be God ; and
if ever he help us, it must be by casting ourselves
upon him : for then he will reach out himself unto
us in the promise of mercy to pardon our sin, and in
the promise of grace to sanctify our natures. It was
a good resolution of the lepers, If we enter into the
city, the famine is there, and we shall c?ie, say they ;
if we sit still, we shall die also : let us therefore
fall into the host of Assyrians, if they save us, we
shall live ; if they kill us, we shall but die. So we
should reason : if we sit still under the load of our
sin, we shall die ; if we put ourselves into the hands
of Christ, if he save us, we shall Hve ; if he save us
not, we shall but die. Nay, surely he will not suf-
fer us to die. Did ever Christ thrust any back from
him, that put themselves upon him ? unless it were
by that means to draw them the nearer unto him,
as we see in the woman of Canaan, His denial was
but to increase her importunity. We should there-
fore do as she did, gather all arguments to help our
288 THE SOUL S CONFLICT,
faith. Suppose I am a dog, saitli she, yet I am one
of the family, and therefore have right to the crums
that fall. So, Lord, I have been a sinner, yet I am
thy creature ; and not only so, but such a creature
as thou hast set over the rest of the works of thy
hands ; and not only so, but one whom thou hast
admitted into thy Church by baptism, whereby thou
wouldst bind me to give myself unto thee beforehand ;
and more than this, thou hast brought me under the
means, and therein hast showed thy will concerning
my turning towards thee. Thou hast not only offered
me conditions of peace, but wooed me by thy minis-
ters to give up myself unto thee, as thine in thy Christ.
Therefore I dare not suspect thy good meaning to-
wards me, or question thy intendment, but resolve to
take thy counsel, and put myself upon thy mercy.
I cannot think, if thou hadst meant to cast me away,
and not to own me for thine, thou wouldst ever have
kindled these desires in me. But it is not this state
I rest in, my purpose is to wait upon thee, until thou
dost manifest thyself farther unto me. It is not com-
mon favours that will content me, though I be un-
worthy of these, because I hear of choice blessings
towards thy chosen people, that thou enterest into
a peculiar covenant withal, sure mercies, Isa. Iv. 3 ;
and such as accompany salvation. These be the fa-
vours I wait for at thy hand. visit me with the
salvation of thy chosen, Psalm cvi. 4, 5. O remem-
ber me with the favour of thy people, that I may see
the good of thy chosen. Whilst the soul is thus exer-
cised, more sweetness falls upon the will and affec-
tions, whereby they are drawn still nearer unto God.
The soul is in a getting and thriving condition ; for
God dehghts to show himself gracious to those that
THE SOUL S CONFLICT. 289
strive to be well persuaded of him, concerning his
readiness to show mercy to all that look towards him
in Christ. In worldly things, how do we cherish
hopes upon little grounds ? if there shineth never so
little hope of gain or preferment, we make after it :
why then should we forsake our own mercy, which
God offers to be our own, if we will embrace it, hav-
ing such certain grounds for our hope to rest on ?
It was the pohcy of the servants of Benhadad to
watch if any word of comfort fell from the King of
Israel, and when he named Benhadad his brother,
they catched presently at that, and cheered them-
selves. Faith hath a catching quality at whatsoever
is near to lay hold on. Like the branches of the vine,
it windeth about that which is next, and stays itself
upon it, spreading further and further still. If nature
taught Benhadad's servants to lay hold upon any
word of comfort that fell from the mouth of a cruel
king, shall not grace teach God's children to lie in
wait for a token that he will show for good to them ?
How should we stretch forth the arms o^ om: faith
to him, that stretcheth out his arms ail the day
long to a rebellious people ? Isa. Ixv. 2. God will
never shut his bosom against those, that in an humble
obedience fly unto him : we cannot conceive too
graciously of God. Can we have a fairer offer, than
for God in Christ to make over himself unto us?
which is more than if he should make over a thou-
sand worlds ; therefore our chief care should be first
by faith to make this good, and then to make it use-
ful unto us, by living upon it as our chiefest portion,
which we shall do ; i. By proving God to be our God
in particular ; 2. By improving of it in all the pas-
sages of our lives.
u
290 THE soul's conflict.
CHAP. XXXI.
Means of proving and evidencing to our souls that
God is our God,
NOW we prove it to our souls, that God is ours,
when we take him at his offer, when we bring
nothing but a sense of our own emptiness with us,
and a good conceit of his faithfulness and ability to
do us good, when we answer God in the particular
pass'ages of salvation, which we cannot do, till he be-
gins unto us. Therefore if we be God's, it is a certain
sign that God is ours. If we choose him, we may
conclude he hath chosen us first. If we love him,
we may know that he hath loved us Jirst, 1 John iv.
19. If we apprehend him , it is because he hath appre-
hended us first. Whatsoever affection we show to
God, it is a reflection of his first to us. If cold and
dark bodies have light and heat in them, it is because
the sun hath shined upon them first. Mary answers
not Rabboni till Christ said Mary to her. If we say
to God, I am thine, it is because he hath first said
unto us, Thou art mine ; after which, the voice of the
faithful soul is, / am my beloved's^ and my beloved is
mine. We may know God's mind to us in heaven,
by the return of our hearts upwards again to him :
only as the reflected beams are weaker than the direct,
so our aflections in their return to God, are far weaker
than his love falling upon us. God will be to us
whatsoever we make him by our faith to be ; when
by grace we answer his condition of trusting, then he
becomes ours to use for our good.
2. We may know God to be our God when we
pitch and plant all our happiness in him, when the
THE soul's conflict. 291
desires of our souls are towards him, and we place all
our contentment in him. As this word {mij) is a term
of appropriation springing from a special faith, so it
is a word of love and peculiar affection, showing that
the soul doth repose and rest itself quietly and securely
upon God. Thus David proves God to be his God,
by early seeking of him, by thirsting, and longing
after his presence, and that upon good reason, be-
cause God's loving kindness was better to him than
life ; this he knew would satisfy his soul as with mar-
row and fatness. So St. Paul proved Christ to be his
Lord, by accounting all else as dung and dross in
comparison of him.
Then we make God our God, and set a crown of
majesty upon his head, when we set up a throne for
him in our hearts, where self-love before had set up
the creature above him ; when the heart is so unloosed
from the world, that it is ready to part with any thing
for God's sake, giving him now the supremacy in our
hearts, and bringing down every high thought, in cap-
tivity to him ; making him our trust, our love, our
joy, our delight, our fear, our all ; and whatsoever we
esteem or affect else, to esteem and affect it under
him, in him, and for him; when we cleave to him
above all, depending upon him as our chief good,
and contenting ourselves in him, as all-sufficient to
give our souls fit and full satisfaction. When we re-
sign up ourselves to his gracious government, to do
and suffer what he will, offering ourselves and all our
spiritual services as sacrifices to him ; when faith
brings God into the soul as ours, we not only love
him, but love him dearly, making it appear, that we
are at good terms with God, we are at a point for other
things. How many are there that will adventure the
292 THE soul's CONFLICT. \
loss of the love of God for a thing of nothing, and
redeem the favour of men v^ith the loss of God's ? cer-
tain it is whatsoever we esteem, or affect most, that
whatsoever it be in itself, yet we make it our god.
The best of us all may take shame to ourselves herein
in that we do not give God his due place in us, but
set up some idol or other in our hearts above him.
When the soul can without hypocrisy say. My God,
it engageth us to universal and unlimited obedience,
we shall be ambitious of doing that which may be ac-
ceptable and well pleasing to him ; and therefore this
is prefixed as a ground before the Commandments,
enforcing obedience 2 I am the Lord thy God, there-
fore thou shalt have no other Gods before me, Exod.
XX. whomsoever else we obey, it must be in the Lord,
because we see a beam of God's authority in them ;
and it is no prejudice to any inferior authority, to
prefer God's authority before it, in case of difference
one from the other.
When we know we are a peculiar people, we can-
not but be zealous of good works. If I be a Father,
where is mine honour ? special relations are special
enforcements to duty.
4. The Spirit of God, which knows the deep things
of God, and the depths of our hearts, doth reveal this
mutual interest betwixt God and those that are his, it
being a principal work of the spirit to seal this unto
the soul, by discovering such a clear and particular
light in the use of means, as swayeth the soul to yield
up itself wholly to God. When we truly trust, we
may say with St. Paul, / know whom I have trusted ;
he knew both that he trusted, and whom he trusted.
The Spirit of God that reveals God to be ours, and
stirs up faith in him, both reveals this trust to our
THE SOUL'S CONFLICT. 293
souls, 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 dams to know
their young ones, and their young ones them, in the
midst of those that are ahke ; shall not the Spirit of
God much more teach the soul to know its own father ?
as none knows what is in man, but the spirit of man,
so none knows what love God bears to those that are
his, but the Spirit of God in his : all the light in the
world cannot discover the sun unto us, only it disco-
vers itself by its own beams. So all the angels and
saints in heaven cannot discover to our souls the
love that is in the breast of God towards us, but only
the Spirit of God, which sheds it into our hearts,
Rom. V. 5. The Spirit only teaches this language,
My God. It is infused only into sanctified hearts ;
and therefore ofttimes mean men enjoy it, when great,
wise, and learned persons are strangers to it. Matt.
xi. 25.
5. The Spirit when it witnesseth this to us is called
the Spirit of adoption, and hath always accompanying
of it a spirit of supphcation, whereby with a famihar,
yet reverend boldness, we lay open our hearts to God
as a dear father ; all others are strangers to this hea-
venly intercourse. In straits they run to their friends
and carnal shifts, whereas an heir of heaven runs to
his father, and tells him of all.
6. Those that are God's, are known to be his by
special love- tokens that he bestows upon them. As
1. The special graces of his Spirit. Princes* children
are known by their costly jewels, and rich ornaments.
It is not common gifts, and glorious parts that set a
character upon us to be God's, but grace to use those
gifts, in humility and love, to the glory of the giver.
294 THE soul's conflict.
2. Tliere is in them a suitableness and cpnnatu-
ralness of heart to all that is spiritual, to whatsoever
hath God's stamp upon it, as his truth and his children,
and that because they are his. By this likeness of
disposition, we are fashioned to a communion with
him : can two walk together, and not be agreed ? it
is a certain evidence that we are God's in Christ, if
the Spirit of God hath wrought in us any impression
like unto Christ, who is the image of his Father : both
Christ looking upon us, and our looking upon Christ
by faith, as ours, hath a transforming and conforming
power.
3. Spiritual comforts in distress, such as the world
can neither give, nor take away, show that God looks
upon the souls of his with another eye, than he behold-
eth others. He sends a secret messenger that reports his
peculiar love to their hearts. He knows their souls,
and feeds them with his hidden manna ? the inward
peace they feel is not in freedom from trouble, but in
freeness with God in the midst of trouble.
4. Seasonable and sanctified corrections, whereby
we are kept from being led away by the error of the
wicked, show God's fatherly care over us as his. Who
will trouble himself in correcting another man's child ?
yet we oftener complain of the smart we feel, than
think of the tender heart and hand that smites us,
until our spirits be subdued, and then we reap the
quiet fruit of righteousness. Where crosses work to-
gether for the best, we may know that we love God^
Rom. viii. 28, and are loved of him. Thriving in a
sinful course is a black mark of one that is not God's.
5. Then we make it appear that God is our God,
when we side with him, and are for him and his cause
in ill times^ When God seems to cry out unto us,
I
THE soul's conflict. 295
'ho is on my side, who ? then if we can say as those
in Isaiah, whereof one says, I am the Lord's, and ano-
ther calls himself % the name of Jacob, and another
subscribes with his hand unto the Lord, it is a blessed
sign. Thus the patriarchs and prophets, apostles
and martyrs, were not ashamed of God, and God
was not ashamed to own them. Provided that this
boldness for God proceed not only from a conviction of
the judgment, but from spiritual experience of the
goodness of the cause, whereby we can justify in heart
what we justify in words. Otherwise men may con-
tend for that with others, which they have no interest
in themselves. The Hfe must witness for God as
well as the tongue : it is oft easier for corrupt nature
to part with life rather than with lust.
This siding with God, is with a separation from
whatsoever is contrary. God useth this as an argu-
ment to come out of Babylon, because we are his peo-
ple ; Come out of her, my people. Religion is nothing
else but a gathering and a binding of the soul close
to God : that fire which gathers together the gold,
separates the dross. Nature draws out that which is
wholesome in meats, and severs the contrary. The
good that is to be had by God, is by cleaving to him,
and him only. God loves an ingenuous and full pro-
testation, if called to it. It shows the coldness of the
times when there is not heat enough of zeal to sepa-
rate from a contrary faith. God is a jealous God,
and so we shall find him at last. When the day of
severing comes, then they that have stood for him,
shall not only be his, but his treasure, and his jewels.
Mai iii. 17.
There is none of us all but may some time or other
fall into such a great extremity, that when we look
296 THE soul's COS^FLICT.
about us, we shall find none to help us : at which
time we shall throughly know, what it is to have com-
fort from heaven, and a God to go unto. If there
be any thing in the world worth labouring for, it is
the getting sound evidence to our souls that God is
ours. What madness is it to spend all our labour,
to possess ourselves of the cistern when the fountain is
offered to us? O beloved, the whole world cannot
weigh against this one comfort, that God is ours. All
things laid in the other balance, would be too light.
A moth may corrupt, a thief may take away that we
have here, but who can take our God away ? though
God doth convey some comfort to us by these things,
yet when they are gone, he reserves the comfort in
himself still, and can convey that, and more, in a
purer and sweeter way, where he plants the grace of
faith to fetch it from him. Why then should we
weaken our interest in God, for any thing this earth
affords? what unworthy wretches are those, that to
please a sinful man, or to feed a base lust, or to yield
to a wicked custom, will, as much as in them lieth,
lose their interest in God? such httle consider what
an excellent privilege it is to have a sure refuge to
fly unto in time of trouble. God wants not ways to
maintain his, without being beholden to the devil :
he hath all help hid in himself, and will then most
show it, when it shall make most for his own glory.
If God be ours, it is a shame to be beholden to the
devil, that ever it should be said, Satan by base
courses hath made us rich. God thinks any outward
thing too mean for his children, severed from himself,
therefore he gives his Son, the express image of him-
self, unto them. For which cause David, when he had
even studied to retkon up the number of God's choice
THE SOUL S CONFLICT. 297
blessings, concludes with advancing of this above all,
yea rather happy are they whose God is the Lord.
If this will not satisfy the soul, what can ? Labour
therefore to bring thy soul to this point with God,
Lord, if thou seest it Jit, take away all from me,
so thou leavest me thyself: whom have I in heaven
but thee, and there is none on earth that I desire
in comparison of thee ?
CHAP. XXXII.
Of improving our Evidences for Comfort in several
passages of our Lives,
THAT we lose not any measure of comfort in this
so sweet a privilege, we must labour for skill to
improve, and implead the same in the several passages
and occasions of our lives, and let it appear in the retail,
that whatsoever, is in God is mine : if I am in a per-
plexed condition, his wisdom is mine : if m great dan-
ger, his power is mine ; if I lie sighing under the bur-
then of sin, his grace is mine : if in any want, his
all-sufficiency is mine. My God, saith St. Paul, will
supply all your wants. If in any danger, / am thine,
Lord, save me, I am thine, the price of thy Son's blood,
let me not be lost, thou hast given me the earnest of
thy Spirit, and set thy seal upon me for thy own, let
me neither lose my bargain, nor thou thine. What
is religion itself but a spiritual bond ? whereby the
soul is tied to God as its own, and then singles out
of God whatsoever is needful for any occasion : and
so binds God with his own covenant and promise.
Lord, thou hast made thyself to be mine, therefore
now show thyself so, and be exalted in thy wisdom,
goodness, andpower,for my defence. To walk com-
298 THE soul's conflict.
fortahly in my Christian course, I need much grace,
supply me out of thy rich store, I need wisdom to
go in and out inoffensively before others, furnish me
with thy Spirit, I need patience and comfort, thou
that art the God of all consolation, bestow it on me.
In time of desertion put Christ betwixt God and
thy soul, and learn to appeal, from God out of Christ,
to God in Christ. Lord, look upon my Saviour, that
is near unto thee as thy son, near to me as my brother,
and now intercedes at thy right hand for me ; though
I have sinned, yet he hath suffered, and shed his pre-
cious blood to make my peace. When we are in any
trouble, let us still wait on him, and lie at his feet,
and never let him go till he casts a gracious look
upon us.
So if we be to deal with God, for the Church
abroad, we may allege unto him that whatsoever
provocations are therein, and deformity in regard of
abuses and scandals ; yet it is his Church, his people,
his inheritance, his name is called upon in it, and the
enemies of it are his enemies. God hath engaged
himself to the friends of the Church, that they shall
prosper that love it. Psalm cxxii. 6 ; and therefore
we may with a holy boldness press him for a blessing
upon the same.
So for our children and posterity, we may incline
God to respect them, because they are under his
covenant, who hath promised to be our God, and
the God of our seed, John xvii. ; thine they were,
thou gavest them me : all that I have is thine, these
are those children luhich thou of thy rich grace
hast given me. They are thine more than mine ;
I am but a means under thee to bring them into the
world, and to be a nurse unto thy children; take
THE soul's conflict. 299
care therefore of thine own children, I beseech thee,
especially, when I can take no care of them myself ;
thou slumberest not, thou diest not, I must.
Flesh and blood think nothing is cared for, but
what it seeth cared for by itself. It hath no eyes to
see a guard of providence, a guard of angels. It
takes no knowledge that that is best cared for, that
God cares for. Those that have God for their God,
have enlarged hearts as they have enlarged comforts.
They have an everlasting spring that supphes them
in all wants, refreshes them in all troubles, and then
runs most clearly and freshly, when all other streams
in the world are dried and stopped up. Were we
skilful in the art of faith, to improve so great an in-
terest, what in the world could much dismay us?
faith will set God against all.
It should fill our hearts with an holy indignation
against ourselves, if either we rest in a condition,
wherein we cannot truly say, God is our God, or, if
when we can in some sincerity of heart say this, that
we make no better advantage thereby, and maintain
not ourselves answerable to such a condition. What
a shame is it for a nobleman's son to live like a beg-
gar ? for a great rich man to live like a poor peasant ?
to famish at a banquet? to fall when we have so
many stays to lay hold on ? Whereas if we could
make this clear to our souls, that God is ours, and
then take up our thoughts with the great riches we
have in him, laid open in Christ, and in the promises,
we need trouble ourselves about nothing, but only
get a large vessel of faith, to receive what is offered,
nay enforced upon us.
When we can say, God is our God, it is more than
if we could say. Heaven is mine ; or whatever good
300 THE soul's conflict.
the creature affords is mine. Alas, what is all this,
to be able to say, God is mine, who hath in him the
sweetness of all these things, and infinitely more? If
God be ours, goodness itself is ours. If he be not
ours, though we had all things else, yet ere long
nothing would be ours. What a wondrous comfort is
this, that God hath put himself over to be ours?
That a believing soul may say with as great con-
fidence, and greater too, that God is his, than he can
say his house is his, his treasure is his, his friends
are his ? Nothing is so much ours as God is ours,
because by his being ours in covenant, all other things
become ours : and if God be once ours, well may we
trust in him. God and ours joined together, make
up the full comfort of a christian. [God] there is all
to be had ; but what is that to me, unless he be my
God? All-sufficiency with propriety, fully stayeth
the soul,
David was now banished from the sanctuary, from
his friends, habitation, and former comforts ; but was
he banished from his God ? No, God was his God
still. When riches, and friends, and life itself cease
to be ours, yet God never loseth his right in us, nor
we our interest in him. This comfort that God is
ours, reacheth unto the resurrection of our bodies,
and to life everlasting, God is the God of Abraham,
and so of every true behever, even when his body is
turned into dust. Hence it is that the loving kind-
ness of the Lord is better than life, because when
life departs, yet we live for ever in him. When
Moses saw the people drop away so fast in the wil-
derness, and wither like grass, Thouttrt our founda-
tion, s^dth. he, from one generation to another: thou
art God from everlasting to everlasting. When we
THE soul's conflict. 301
leave the world, and are no more seen here, yet we
have a dwelling place in God for ever. God is ours
from everlasting in election, and to everlasting in
glory, protecting us here, and glorifying us hereafter.
David that claimed God to be his God is gone, but
David's God is alive. And David himself, though
his flesh see corruption^ yet is alive in his God still.
That which is said of wily persons that are full of
fetches and windings, and turnings in the world, that
such will never break, may much more truly be said
of a right godly man, that hath but one grand policy
to secure him in all dangers, which is to run to his
God as to his tower of offence and defence : such a
one will never be at a desperate loss so long as God
hath any credit, because he never faileth those that
fly unto him, and that because his mercy and truth
never fails. The very lame and the blind, the most
shiftless creatures, when they had gotten the strong
hold of Zion, thought then they might securely scorn
David and his host, 2 Sam. v. 6, 7, because though
they were weak in themselves, yet their hold was
strong ; but we see their hold failed them at length,
which a Christian's will never do.
But God seems to have small care of those that
are his in the world, those who believe themselves to
be his jewels, are counted the ofF-scouring of the
world, and most despised.
We must know that such have a glorious life in
God, but it is hidden with Christ in God, from the
eyes of the world, and sometimes from their own ;
here they are hidden under infirmities, afflictions, and
disgraces, but yet never so hidden, but that God
sometimes lets down a beam of comfort and strength,
which they would not lose to be freed from their pre-
302 THE soul's conflict.
sent condition, though never so grievous. God
comes more immediately to them now, than formerly
he was used ; nay, even when God seems to forsake
them, and to be their enemy, yet they are supported
with such inward strength, that they are able to make
good their claim with Christ their head, and cry, My
God still ; God never so departs, but he always leaves
somewhat behind him, which draws and keeps the
heart to him. We are like poor Hagar, who when
the bottle of water was spent fell a crying, Gen.
xxi. 13, when there was a fountain close by, but her
tears hindered her from seeing it ; when things go ill
with us in our trades and calHngs, and all is spent,
then our spirits droop, and we are at our wits' end, as
if God were not where he was. Oh, consider if we
had all and had not God, we had nothing : if we
have nothing, and have God, we have enough, for
we have him that hath all, and more than all at his
command. If we had all other comforts that our
hearts can desire, yet if God withdraw himself, what
remains but a curse and emptiness ? What makes
heaven but the presence of God ? And what makes
hell but the absence of God ? Let God be in any
condition, though never so ill, yet it is comfortable,
and usually we find more of God in trouble, than
when we are out of trouble ; the comforts of religion
never come till others fail. Cordials are kept for
faintings. When a curtain and a veil is drawn be-
twixt us and the creature, then our eyes are only up-
ward to God, and he is more clearly seen of us.
In the division of things God bequeaths himself to
those that are his, for their portion, as the best por-
tion he can give them. There are many goodly
things in the world, but none of these are a christian's
THE SOUL S CONFLICT. 303
portion ; there is in him to supply all good, and re-
move all ill, until the time come that we stand in
need of no other good. It is our chief wisdom to
know him, our holiness to love him, our happiness to
enjoy him. There is in him to be had whatsoever
can truly make us happy. We go to our treasure,
and our portion in all our wants, we live by it, and
value ourselves by it. God is such a portion, that
the more we spend on him, the more we may. Our
strength may fail ^ and our heart may fail ^ but God
is our portion for ever, Psalm Ixxiii. 26. Every
thing else teaches us by the vanity and vexation we
find in them, that our happiness is not in them, they
send us to God ; they may make us worse, but bet-
ter they cannot. Our nature is above them, and
ordained for a greater good ; they can go but along
with us for a while, and their end swallows up all the
comfort of their beginning, as Pharaoh's lean kine
swallowed up the fat. If we have no better portion
here than these things, we are like to have hell for
our portion hereafter. What a shame will it be here-
after when we are stript of all, that it should be said,
Lo, this is the man that took not God for his portion.
If God be once ours, he goes for ever along with us,
and when earth will hold us no longer, heaven shall.
Who that hath his senses about him, would perish
for want of water, when there is a fountain by him ?
or for hunger, that is at a feast ? God alone is a
rich portion ; O then let us labour for a large faith,
as we have a large object ; if we had a thousand
times more faith, we should have a thousand times
more increase of God's blessings. When the prophet
came to the widow's house, as many vessels as she
had were filled with oil, 1 Kings xvii. 14; we are
304 THE SOUL S CONFLICT.
straitened in our own faith, but not straitened in our
God. It falls out oft in this world that God's people
are like Israel at the Red Sea, environed with dan-
gers on all sides : what course have we then to take
but only to look up and wait for the salvation of our
God ? This is a breast full of consolation, let us
teach our hearts to suck, and draw comfort from
hence.
Is God our God ; and will he suffer anything to
befall us for our hurt ? Will he lay any more upon
us, than he gives us strength to bear ? Will he suf-
fer any wind to blow upon us but for good ? Doth
he not set us before his face ? Will a father or mo-
ther suffer a child to be wronged in their presence, if
they can help it ? Will a friend suffer his friend to
be injured, if he may redress him ? And will God,
that hath put these affections into parents and friends,
neglect the care of those he hath taken so near unto
himself? No surely, his eyes are open to look upon
their condition ; his ears are open to their prayers ;
a book of remembrance , Mai. iii. 16, is written of all
their good desires, speeches, and actions ; he hath
bottles for all their tears, their very sighs are not hid
from him ; he hath written them upon the palms of
his hands, and cannot but continually look upon them.
Oh let us prize the favour of so good a God, who
though he dwells on high yet will regard things so
low, and not neglect the mean estate of any ; nay,
especially delights to be called the comforter of his
elect, and the God of those that are in misery, and
have none to fly unto but himself.
But we must know that God only thus graciously
visits his own children, he visits with his choicest fa-
vours those only that fear his name. As for those
THE SOUL S CONFLICT. 305
that either secretly undermine, or openly oppose the
cause and church of God, and join with his enemies ;
such as savour not the things of God, but commit ,\^, /
spiritual idolatry, and adultery with God's enemies, 1^
the world, and the devil ; God will answer these, as
once he did the Israelites, when in their necessity they
would have forced acquaintance upon him, Go to the
gods whom ye have served, Judges x. 14, to the great
men whose persons you have obeyed for advantage :
to your riches, to your pleasures, which you have loved
more than God or goodness : you would not lose a
base custom, an oath, a superfluity, a thing of nothing
for me, therefore I will not own you now. Such
men are more impudent than the devil himself, that
will claim acquaintance with God at last, when they
have carried themselves as his enemies all their days.
Satan could tell Paul and Silas, they were the ser-
vdnts of the living God, Acts xvi. 17 ; but he would
not make that plea for himself, knowing that he was
a cursed creature.
Miserable then is their condition who live in the
world, nay, in the church, without God. Such are
in a worse estate than Pagans and Jews ; for living
in the house of God, they are strangers from God,
and from the covenant of grace ; usurping the name
of Christians, having indeed nothing to do with
Christ.
Some of these like spiritual vagabonds, as Cain,
excommunicate themselves from God's presence in
the use of the means ; or rather like devils, that will
have nothing to do with God ; because they are loath
to be tormented before their time ; they think every
good sermon an arraigning of them, and therefore
keep out of reach.
30^ TiiE soul's conflict.
Others will present themselves under the means,
and carry some savour away with them of what they
hear, but it is only till they meet with the next temp-
tation, unto which they yield themselves presently
slaves. These showed themselves under a general
profession, as they did, who called themselves Jews,
and were nothing less. But alas, an empty title will
bring an empty comfort at last. It was cold comfort
to the rich man in flames, Luke xvi., that Abraham
called him son. Or to Judas, that Christ called him
friend. Or to the rebelhous Jews, that God styles
them his people. Such as our profession is, such
will our comfort be. True profession of religion is
another thing than most men take it to be ; it is
made up of the outward duty, and the inward man
too ; which is indeed the life and soul of all. What
the heart doth not in religion, is not done.
God cares for no retainers that will only wear his
livery, but serve themselves. What hast thou to do
to take his name into thy mouth, and hat est to be
reformed? Saul lived in the bosom of the Church,
yet (being a cruel tyrant) when he was in a desperate
plunge, his outward profession did him no good ;
and therefore when he was environed with his ene-
mies, he uttered this doleful complaint, God hath
forsaken me, and the Philistines are upon me; a
pitiful case ; yet so will it be with all those that rest
in an outward profession, thinking it enough to com-
pliment with God, when their hearts are not right
within them. Such will at length be forced to cry.
Sickness is upon me, death is upon me, hell is before
me, and God hath forsaken me. I would have none
of God heretofore, now God will have none of me.
When David himself had offended God by numbering
THE SOUL^S CONFLICT. 307
the people, then God counted him but plain David,
Go and say to David, &c. whereas before, when he
purposed to build a temple, then Go, tell my servant
David, When the Israelites had set up an idol, then
God fathers them on Moses, Thy people which thou
hast brought out of Egypt : he would not own them
as at other times, then ; they are my people still whilst
they keep covenant. No care, no present comfort
in this near relation.
The price of the pearl is not known till all else be
sold, and we see the necessary use of it. So the
worth of God in Christ is never discerned, till we see
our lost and undone condition without him, till con-
science flies in our faces, and drags us to the brink of
hell ; then if ever we taste how good the Lord is, we
will say, Blessed is the people whose God is the Lord,
Heretofore I have heard of his loving kindness, but
that is not a thousandth part of what I see and feel.
The joy I now apprehend is unutterable, uncon-
ceivable.
Oh then, when we have gotten our souls possessed
of God, let our study be to preserve ourselves in his
love, to walk close with him, that he may delight to
abide with us, and never forsake us. How basely
doth the Scripture speak of whatsoever stands in our
way? It makes nothing of them. What is man but
vanity, and less than vanity? All nations but as
a drop of the bucket, as the dust of a balance ; things
not at all considerable. Flesh looks upon them as
through a multiplying glass, making them greater
than they are ; but faith, as God doth, sees them as
nothing.
This is such a blessed condition, as may well chal-
lenge all our diligence in labouring to be assured of
308 THE soul's conflict.
it ; neither is it to be attained or maintained without
the strength and prime of our care. I speak espe-
cially of, and in regard of the sense and comfort of
it. For the sense of God's favour will not be kept
without keeping him in our best affections above all
things in the world, without keeping of our hearts
always close and near to him, which cannot be with-
out keeping a most narrow watch over our loose and
unsettled hearts, that are ready to stray from God,
and fall to the creature. It cannot be kept without
exact and circumspect walking, without constant
self-denial, without a continual preparation of spirit,
to want and forsake anything that God seeth fit to
take from us.
But what of all this ? Can we cross ourselves, or
spend our labours to better purpose ? one sweet beam
of God's countenance will requite all this. We beat
not the air, we plough not in the sand, neither sow
in a barren soil, God is no barren wilderness. Nay,
he never shows so much of himself, as in suffering,
and parting with anything for him, and denying our-
selves of that which we think stands not with his wilL
Great persons require great observance. We can
deny ourselves, and have mens' persons in great ad-
miration, for hope of some advantage; and is any
more willing and more able to advance us than the
great all-sufficient God ? A Christian, indeed, under-
goes more troubles, takes more pains (especially with
his own heart) than others do. But what are these
to his gains ? What return so rich, as trading with
God? What comforts so great as these that are
fetched from the fountain ? One day spent in en-
joying the hght of God's countenance is sweeter
than a thousand without it. We see here, when
THE SOUL*S CONFLICT. 309
David was not only shut out from all comforts, but
lay under many grievances, what a fruitful use he
makes of this, that God was his God. It upholdeth
his dejected, it stilleth his unquiet soul : it leadeth
him to the rock that was higher than he, and there
stayeth him. It filleth him with comfortable hopes
of better times to come. It sets him above himself,
and all troubles and fears whatsoever.
Therefore wait still in the use of means till God
shine upon thee ; yea, though we know our sins in
Christ are pardoned, yet there is something more
that a gracious heart waits for, that is, a good look
from God, a further enlargement of heart, and an
estabhshing in grace. It was not enough for David
to have his sins pardoned, but to recover the joy oj
salvation, diXidi freedom of spirit, Psalm h. There-
fore the soul should always be in a waiting condition,
even until it be filled with the fulness of God, as much
as it is capable of. Neither is it quiet alone, or com-
fort alone, that the soul longs after, no, nor the fa-
vour of God alone, but a gracious heart to walk
worthy of God. It rests not whilst anything re-
mains, that may breed the least strangeness betwixt
God and us.
CHAP. XXXIII.
Of Experience and Faith, and how to wait on God
comfortably. Helps thereto,
MY GOD. These words further imply a special
experience, that David's soul had felt of the
goodness of God, he had found God distilling the
comfort of his goodness and truth through the pro-
mises, and he knew he should find God again the
310 THE soul's conflict. *
same he was, if he put him in mind of his former gra-
cious deahng. His soul knew right well, how good
God was, and he could seal to those truths he had
found comfort by, therefore he thus speaks to his soul :
My soul, what, my soul, that hast found God so good,
so oft, so many ways, thou my soul to be discou-
raged, having God, and my God, with whom I have
taken so much sweet counsel, and felt so much com-
fort from, and found always heretofore to stick so
close unto me ? Why shouldst thou now be in such
a case, as if God and thou had been strangers one
to another. If we could treasure up experiments,
the former part of our life would come in to help the
latter, and the longer we live, the richer in faith we
should be. Even as in victories, every former over-
throw of an enemy helps to obtain a succeeding vic-
tory. The use of a sanctified memory is to lose
nothing that may help in time of need. He had
need be a well tried, and a known friend, upon whom
we lay all our salvation and comfort.
We ought to trust God upon other grounds,
though we had never tried him : but when he helps
our faith by former experience, this should strengthen
our confidence, and shore up our spirits, and put us
on to go more cheerfully to God, as to a tried friend.
If we were well read in the story of our own lives, we
might have a divinity of our own, drawn out of the
observation of God's particular dealing towards us ;
we might say this and this truth, I dare venture upon,
I have found it true, I dare build all my happiness
upon it. As Paul, / know whom I have trusted, I
have tried him, he never yet failed m^, I am not now
to learn how faithful he is to those that are his.
Every new experience is a new knowledge of God^
and should fit us for new encounters. If we have
THE soul's conflict. 311
been good in former times, God remembers the kind-
ness of our youth, Jer. ii. 2 ; we should therefore re-
member the kindness of God even from our youth.
Evidence of what we have felt, helps our faith in
that, which for the present we feel not.
Though it be one thing to live by faith, and another
thing to live by sight, yet the more we see, and feel,
and taste of God, the more we shall be led to rely on
him, for that which as yet we neither see nor feel :
Because thou hast been my helper, saith David, there-
fore in the shadow of thy wings will I rejoice, Psalm
Ixiii. 7. The time was. Lord, when thou shewedst thy-
self a gracious Father to me, and thou art unchange*
able in thy nature, in thy love, and in thy gifts.
Yea, when there is no present evidence, but God
shows himself as contrary to us, yet a former taste of
God's goodness will enable to lay claim unto him
still. God's concealing of himself is but a wise disci-
pline for a time, until we be enabled to bear the full
revealing of himself unto us for ever. In the mean
time, though we have some sight and feeUng in God,
yet our constant living is not by it : the evidence of
that we see not, is that which more constantly up-
holds the soul, than the evidence of any thing we see
or feel.
Yea, though our experience by reason of our not
minding of it in trouble, seems many times to stand us
in no stead, but we fare as if God had never looked
in mercy upon us : yet, even here, some virtue re-
mains of former sense, which with the present spirit
of faith, help us to look upon God as ours. As we
have a present strength from food received, and di-
gested before, vessels are something the better for
that liquor they keep not, but runs through them.
But if experience should wholly fail, there is such
312 THE soul's conflict.
a divine power in faith, as a very little beam of it,
having no other help than a naked promise, will up-
hold the soul ; howsoever, we must neglect no help,
for God oft suspends his comfort till we have searched
all our helps. Though we see no light, yet we ought
to search all crevices for light, and rejoice 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 appears, then it casts
itself upon God as in the first conversion, when it
had nothing to look upon but the offer of free mercy.
If at that time without former experience, we did
trust God, why not now, when we have forgotten
our experience ? The chief grounds of trusting God
are always the same, whether we feel or feel not ;
nay, though for the present we feel the contrary^
faith will never leave wrestling, till it hatli gotten a
blessing. When faith is driven to work alone, hav-
ing nothing but God, and his bare promise to rely
upon, then God thinks it hes upon his credit to show
himself as a God unto us. God's power in creating
hght out of darkness is never more exalted, than
when a guilty soul is lift 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
near 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 then 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 ^God's just displeasure against sin ; and,
4. was abased lower than ever any creature was : yet
still he held fast God as his God.
In earthly matters, if we have a title to any thing
THE soul's conflict. 313
by gift, contract, inheritance, or howsoever, we will
not be wrangled out of our right. And shall we not
maintain our right in God, against all the tricks and
cavils of Satan and our own hearts ? We must la-
bour to have something, that we may show that we
are within the covenant. If we be never so little en-
tered into the covenant, we are safe. And herein
hes the special comfort of sincerity, that though our
grace be little, yet it is of the right stamp, and
shows us, that we are servants, and sons, though
unworthy to be so. Here a little truth will go far.
Hence it is that the saints in all their extremities
still allege something, that shows that they are within
the covenant, ive are thy children^ thy people, and
thy servants, &c. God is mindful of his covenant,
but is well pleased, that we should mind him of it
too, and mind it ourselves to make use of it, as David
doth here. He 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 he may show
mercy, notwithstanding his justice, as being fully sa-
tisfied 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
itself. Nay, he pleads reasons for mercy, even from
the sinfulness and misery of his creature, and main-
tains his own mercy against all the wrangling cavils
of flesh and blood, that would put mercy from them ;
and hearken more willingly to Satan's objections, than
God's arguments, till at length God subdues their
spirits so far, as they become ashamed for standing
out so long against him. How ready will God be
to show mercy to us when we seek it, that thus pres^
314 THE soul's COXFLICT.
seth upon us, when we seem to refuse it ? If God
should take advantage of our waywardness, what
would become of us ? Satan's course is to discourage
those that God would have encouraged, and to en-
courage those whom God never speaks peace unto,
and he thinks to gain both ways. Our care there-
fore should be when we resolve upon God's ways, to
labour that no discouragement fasten upon us, seeing
God and his word speak all comfort to us.
And because the best of a Christian is to come,
we should raise up our spirits to wait upon God, for
that mercy which is yet to come. All inferior wait-
ings for good things here, do but train us up in the
comfortable expectation of the main.
This waiting on God requires a great strength of
grace, by reason not only, 1. of the excellency of
the things waited for, which are far beyond anything
we can hope for in the world. But, 2. in regard of
the long day which God takes before he performeth
his promise, and, 3. from thence the tediousness of
delay. 4. The many troubles of hfe in our way.
5. The great opposition we meet with in the world ;
6. and scandals ofttimes even from them that are in
great esteem for religion ; 7. together with the unto-
wardness of our nature in being ready to be put off
by the least discouragement. In these respects there
must be more than a human spirit to hold up the soul,
and carry it along to the end of that which we wait
for.
But if God be our God, that love which engaged
him to bind himself to us in precious promises ; will
furnish us hkewise with grace needful, till we be pos-
sessed of them. He will give us leave to depend
upon him both for happiness, and all sanctifying and
THE soul's conflict. 315
quieting graces, which may support the soul, till it
come to its perfect rest in God. For God so quiets
the hearts of his children, as withal he makes them
better, and fitter for that which he provides for them ;
grace and peace go 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 itself to us, so
a taste of his love, raising up our love, is better than
wine, full of nothing but encouragement ; it will fetch
up a soul from the deepest discouragement; this
grace quickeneth all other graces, it hath so much
spirits in it as will sweeten all conditions. Love ena--
bles to wait, as Jacob for Leah, seven years. Gen,
xxxix. Nothing is hard to love; it carries all the
powers of the soul with it.
2. As he is a God of hope, so by this grace as an
anchor fastened in heaven within the veil, he stayeth
the soul ; that though as a ship at anchor it may
be tossed and moved, yet not removed from its sta-
tion. This hope, as cork, will keep the soul, though
in some heaviness, from sinking, and as a helmet
bear ofF the blows, that they endanger not our life,
Eph, vi.
3. As God is a God of hope, so by hope of pati-
ence, which is a grace whereby the soul resigneth
up itself to God in humble submission to his will,
because he is our God, as David in extremity com-
forted himself in the Lord his God, Patience
breeds comfort, because it brings experience with it
of God's owning of us to be his, Eph, vi. The soul,
shod and fenced with this, is prepared against all
rubs and thorns in our way, so as we are kept from
taking offence. All troubles we suffer, do but help
patience to its perfect work, Rom. v. 3; by subduing
316 THE soul's conflict.
the unbroken sturdiness of our spirits, when we feel
by experience, we get but more blows, by standing out
against God.
4. The spirit of God, likewise, is a spirit of meek-
ness, whereby, though the soul be sensible of evil, yet
it moderates such distempers, as would otherwise
rob a man of himself; and together with patience
keepeth the soul in possession of itself. It stays
murmurings and frettings against God or man. It sets
and keeps the soul in tune. It is that which God
(as he works, so he) much delights in, and sets a
price upon it, as the chief ornament of the soul. The
week of the earth seek God, and are hid in the day of
his wrath, Zeph. ii. 3 ; whereas high spirits that com-
pass themselves with pride as with a chain. Psalm
Ixxiii. 6; thinking to set out themselves by that
which is their shame, are looked upon by God afar off.
Meek persons will bow when others break ; they are
raised when others are plucked down, and stand
when others that mount upon the wings of vanity
fall, Matt. V. 5 ; these prevail by yielding, and are
lords of themselves, and other things else, more than
other unquiet spirited men : the blessings of heaven
and earth attend on these.
5. So, likewise, contentedness with our estate is
needful for a waiting condition, and this we have in
our God, being able to give the soul full satisfaction.
For outward things God knows how to diet us ; if
our condition be not to our mind, he will bring our
mind to our condition. If the spirit be too big for the
condition, it is never quieted, therefore God will level
both. These wants be well supplied that are made
up with contentedness, and with riches of a higher
kind. If the Lord be our Shepherd, we can ivant
THE soul's conflict. 317
nothing. This lifteth the weary hands and feeble
knees, even under chastisement, wherein though the
soul mourneth in the sense of God's displeasure, yet
it rejoiceth in his fatherly care.
6. But patience and contentment are too low a con-
dition for the soul to rest in, therefore the Spirit of
God ariseth it up to a spiritual enlargement of joy.
So much joy, so much light ; and so much light, so
much scattering of darkness of spirit. We see in
nature how a little light will prevail over the thickest
clouds of darkness, a little fire wastes a great deal of
dross. The knowledge of God to be our God, brings
such a light of joy into the soul, as driveth out dark
uncomfortable conceits; this light makes lightsome.
If the light of knowledge alone makes bold, much
more the hght of joy arising from our communion and
interest in God. How can we enjoy God, and not
joy in him ? a soul truly cheerful rejoiceth that God
whom it loveth, should think it worthy to endure any
thing for him. This joy often ariseth to a spirit of
glory, even in matter of outward abasement; if the
trouble accompanied with disgrace continue, the Spi-
rit of glory rests upon us, and it will rest so long im-
til it make us more than conquerors, even then when
we seem conquered : for not only the cause, but the
spirit riseth higher, the more the enemies labour to
keep it under, as we see in Stephen, Acts vii.
With this joy goeth a spirit of courage and confi-
dence. What can daunt that soul, which in the great-
est troubles hath made the great God to be its own ?
such a spirit dares bid defiance to all opposite power,
setting the soul above the world, having a spirit larger
and higher than the world, and seeing all but God
beneath it, as being in heaven already in its head.
318 THE soul's conflict.
After Moses and Micah had seen God in his favour
to them, how httle did they regard the angry counte-
nances of those mighty princes, that were in their times
the terrors of the world ? the courage of a Christian
is not only against sensible danger, and of flesh and
blood, but ^,g2imst principalities and powers of dark-
ness, against the whole kingdom of Satan, the god
of the world, whom he knows shortly shall be trodden
under his feet, Rom. xvi. 20. Satan and his may
for a time exercise us, but they cannot hurt us. True
behevers are so many kings and queens, so many
conquerors over that which others are slaves to ; they
can overcome themselves in revenge, they can despise
those things that the world admires, and see an ex-
cellency in that which the world sets light by, they
can set upon spiritual duties, which the world cannot
tell how to go about, and endure that which others
tremble to think of, and that upon wise reasons, and
a sound foundation, they can put off themselves, and
be content to be nothing, so their God may appear
the greater, and dare undertake and undergo any
thing for the glory of their God. This courage of
Christians among the heathens was counted obsti-
nacy, but they knew not the power of the Spirit of
Christ in his, which is ever strongest, when they are
weakest in themselves, they knew not the privy ar-
mour of proof that Christians had about their hearts,
and thereupon counted their courage to be obstinacy.
Some think the martyrs were too prodigal of their
blood, and that they might have been better advised ;
but such are unacquainted with the force of the love
of God kindled in the heart of his child, which makes
him set such a high price upon Christ and his truth,
that he counts not his life dear unto him, Acts xx.
THE soul's conflict. 319
24.; he knows he is not his own, but hath given up
himself to Christ, and therefore all that is his, yea, if he
had more lives to give for Christ, he should have them.
He knows he shall be no loser by it. He knows it
is not a loss of his life, but an exchange for a better.
We see the creatures that are under us will be
courageous in, the eye of their masters, that are of a
superior nature above them, and shall not a Christian
be courageous in the presence of his great Lord and
Master, who is present with him, about him, and in
him ? undoubtedly he that hath seen God once in the
face of Christ, dares look the grimmest creature in the
face, yea, death itself under any shape. The fear x)f
all things flies before such a soul. Only a Christian
is not ashamed of his confidence. Why should not
a Christian be as bold for his God, as others are for
the base gods they make to themselves ?
7. Besides a spirit of courage (for establishing the
soul) is required a spirit of constancy, whereby the
soul is steeled and preserved immoveable in all condi-
tions, whether present or to come, and is not changed
in changes. And why? but because the spirit knows
that God on whom it rests is unchangeable. We our-
selves are as quicksilver, unsettled and moveable, till
the spirit of constancy fix us. We see David sets
out God in glorious terms, borrowed from all that is
strong in the creature, to show that he had great
reason to be constant, and cleaving to him. He is
my rock, my buckler^ the horn of my salvation, my
strong tower, &c. God is a rock so deep, that no
floods can undermine; so high, that no waves can
reach, though they rise never so high, and rage never
so much. When we stand upon this rock that is
higher than we, we may overlook all waves, swelling,
320 THE soul's conflict.
and foaming, and breaking themselves, but not hurt-
ing us. And thereupon may triumphantly conclude
with the Apostle, that neither height, nor depth,
shall ever separate us from the love of God, Rom.
viii. 39. Whatsoever is in the creature he found in
his God, and more abundant; the soul cannot with
an eye of faith look upon God in Christ, but it will
be in its degree as God is quiet and constant, the
spirit aimeth at such a condition as it beholdeth in
God towards itself.
This constancy is upheld by endeavouring to keep
a constant sight of God, for want of which it oft
fares with us, like men, that having a city or tower
in their eye, passing through uneven grounds, hills,
and dales, sometimes get the sight thereof, sometimes
lose it, and sometimes recover it again, though the
tower be still where it was, and they nearer to it than
they were at first. So it is oft with our uneven spirits;
when once we have a sight of God, upon any pre-
sent discouragement, we let fall our spirits, and lose
the sight of him, until by an eye of faith we recover
it again, and see him still to be where he was at
first. The cherishing of passions take away the sight
of God, as clouds take away the sight of the sun :
though the sun be still where it was, and shineth as
much as ever it did. We use to say, when the
body of the moon is betwixt the sun and us, that the
sun is echpsed, when indeed not the sun but the
earth is darkened, the sun loseth not one of its glo-
rious beams. God is oft near us, as he was unto
Jacob, and we are not aware of it. God was near
the holy man Asaph, when he thought him afar off.
/ am continually with thee, saith he, thou holdest
me by my right hand, Psalm Ixxiii. 27. Mary in her
THE SOUL S CONFLICT. 321
weeping passion could not see Christ before her, he
seemed a stranger unto her. So long as we can keep
our eye upon God, we are above the reach of sin or
any spiritual danger.
CHAP. XXXIV.
Of confirming this trust in God, ^ Seek it of God
himself Siyis hinder not : nor Satan, Conclu-
sion, and Soliloquy,
§ I. T) UT to return to the drawing out of our trust
X) by waiting. Our estate in this world is still to
wait, and happy it is that we have so great things to
wait for ; but our comfort is, that we have not only
Q. furniture of graces, 2 Pet. i. 5 ; one strengthening
another as stones in an arch, but hkewise God
vouchsafeth some drops of the sweetness of the things
we wait for, both to increase our desire of those good
things, as likewise to enable us more comfortably to
wait for them. And though we should die waiting,
only cleaving to the promise with little or no taste of
the good promised ; yet this might comfort us, that
there is a life to come, that is a life of sight and
sense, and not only of taste but of fulness, and that
for evermore, Psalm xvi. 11. Our condition here is
to live by faith and not by sight ; only to make our
living by faith more lively, it pleaseth God when he
sees fit, to increase our earnest of that we look for.
Even here God waits to be gracious to those that
wait for him, Isa. xxx. 18. And in heaven Christ
waits for us, we are part of hkfuhiess, Eph. i. 23 ; it
is part of his joy that we shall be where he is, John
xvii. 24 : he will not therefore be long without us.
Y
322 THE SOUL S CONFLICT.
The blessed angels and saints in heaven wait for us.
Therefore let us be content as strangers to wait a
while till we come home, and then we shall be for
ever with the Lord; there is our eternal rest, where
we sliall enjoy both our God and ourselves in perfect
happiness, being as without need, so without desire
of the least change. When the time of our departure
thither comes, then we may say as David, Enter
now my soul into thy rest. This is the rest which
remaineth for God's people, that is worth the wait-
ing for, when we shall rest from all labour of sin
and sorrow, and lay our heads in the bosom of Christ
for ever.
It stands us therefore upon to get this great char-
ter more and more confirmed to us, that God is our
God, for it is of everlasting use unto us. It first begins
at our entering into covenant with God, and con-
tinues not only unto death, but entereth into heaven
with us. As it is our heaven upon earth to enjoy
God as ours, so it is the very heaven of heaven, that
there we shall for ever behold him, and have com-
munion with him.
The degrees of manifesting this propriety in God
are divers, rising one upon another, as the light
clears up by little and little till it comes to a per-
fect day. 1. As the ground of all the rest, we appre-
hend God to be a God of some peculiar persons, as
favourites above others. 2. From hence is stirred up
in the soul a restless desire, that God would discover
himself so to it, as he doth to those that are his,
that he would visit our souls with the salvation of
his chosen. 3. Hence follows a putting of the soul
upon God, an adventuring itself on his mercy. 4.
Upon this, God, when he seeth fit, discovers by his
THE soul's conflict. 323
spirit that he is ours. 5. Whence folio weth a de-
pendance on him as ours, for all things that may
carry us on in the way to heaven. 6. Courage and
boldness in setting ourselves against whatsoever may
oppose us in the way, as the three young men in
Daniel, Our God can deliver us if he will. Our
God is in heaven ^ &c. 7. After which springs a
sweet spiritual security, whereby the soul is freed
from slavish fears, and glorieth in God as ours in all
conditions. And this is termed by the Apostle, not
only assurance^ but the riches of assurance. Yet
this is not so clear and full as it shall be in heaven, be-
cause some clouds may after arise out of the remain-
der of corruption, which may something overcast this
assurance, until the light of God*s countenance in
heaven for ever scatters all.
There being so great happiness in this nearness
betwixt God and us, no wonder if Satan labour to
hinder the same, by interposing the guilt and hein-
ousness of our sins, which he knows of themselves
will work a separation : but these, upon our first
serious thought of returning, will be removed. As
they could not hinder our meeting with God, so they
may cause a strangeness for a time, but not a party-
ing, a hiding of God's countenance, but not a ban-
ishing of us from it. Peter had denied Christ, and
the rest of the Apostles had left him all alone ; yet
our Saviour, after his resurrection, forgets all former
unkindnesses ; he did not so much as object it to them,
but sends Mary, who herself had been a great sinner,
as an apostle to the apostles, and that presently, to
tell them that he was risen ; his care would have no
delay. He knew they were in great heaviness for
their unkindness. Though he was now entered into
324 THE SOUL S CONFLICT.
the^rs^ degree of his glory, yet we see his glory
made him not forget his poor disciples. Above all,
he was most careful of Peter, as deeper in sin than
the rest, and therefore deeper in sorrow. Go tell
Peter he needs most comfort. But what is the mes-
sage ? that / ascend not to my Father alone, but to
your Father; not to my God only, but to your God.
And shall not we be bold to say so after Christ
hath taught us, and put this claim into our mouths ?
If once we let this hold go, then Satan hath us where
he would, every little cross then dejects us. Satan
may darken the joy of our salvation, but not take away
the God of our salvation. David, after his crying
sin of murder, prays. Restore unto me the joy of thy
salvation, Psalm h. ; this he had lost : but yet in the
same psalm he prays, Deliver me from blood, God,
thou God of my salvation ; therefore, whatsoever
sense, reason, temptation, the law, or guilt upon
conscience shall say, nay, however God himself, by
his strange carriage to us may seem to be, yet let us
cast ourselves upon him, and not suffer this plea to
be wrung from us, but shut our eyes to all, and look
upon GoA All gracious and All- sufficient, wXio is the
Father, the begetter of comfort, 2 Cor. i. 3 ; the God,
the creator of consolation, not only of things that
may comfort, but of the comfort itself conveyed
through these unto us. Who is a God like unto our
God, that passeth by the sins of the remnant of his
people ? This should not be thought on without ad-
miration ; and indeed there is nothing so much de-
serves our wonderment as such mercy, of such a God,
to such as we.
Since God hath avouched us to be his peculiar
people, let us avouch him, and since he hath passed
THE SOUL S CONFLICT. 325
his word for us, let us pass our words for him that
we will be his, and stand for him, and to our power
advance his cause. Thus David out of an enlarged
spirit saith, Thou art my God, and I will praise
thee; thou art my God, and I will exalt thee. What-
soever we engage for God, we are sure to be gainers
by. The true christian is the wisest merchant, and
makes the best adventure. He may stay long, but is
sure of a safe and a rich return. A godly man is most
wise for himself. We enter on religion, upon these
terms, to part with ourselves, and all, when God
shall call for it.
§ II. God much rejoiceth in sinners converted, as
monuments of his mercy, and because the remem-
brance of their former sins whets them on to be more
earnest in his service, especially after they have felt
the sense of God's love ; they even burn with a holy
desire of honouring him, whom before they disho-
noured, and stand not upon 4oing or suffering any
thing for him, but cheerfully embrace all occasions
of expressing obedience. God hath more work from
them than from others; why then should any be
discouraged ?
Neither is it sins after our conversion, that nullify
this claim of God to be ours. For this is the grand
difference betwixt the two covenants, that now God
will be merciful to our sins, if our hearts by faith
be sprinkled with the blood of Christ, Though one
sin was enough to bring condemnation, yet the free
gift of grace in Christ is of many offences unto
justification. And we have a sure ground for this,
for the righteousness of Christ is God's righteousness,
and God will thus glorify it, that it shall stand good
to those that by faith apply it against their daily sins,
326 THE soul's conflict.
even till at once we cease both to live and sin. Fof
this very end was the son of God willingly made sin,
that we might be freed from the same. And if all
our sins laid upon Christ could not take away God's
love from him, shall they take away God's love from
us, when by Christ's blood our souls are purged from
them?
O mercy of all mercies, that when we were once
his, and gave away ourselves for nothing, and so be-
came neither his nor our own, that then he would
vouchsafe to become ours, and make us his by such a
way, as all the angels in heaven stand wondering at ;
even his Son not only taking our nature and miser-
able condition, but our sin upon him, that that being
done away, we might through Christ have boldness
with God as ours, who is now in heaven appearing
there for us, until he bring us home to himself, and
presents us to his Father for his for ever !
Think not then only that we are God's and he ours,
but from what love and by what glorious means this
was brought to pass ; what can possibly disable this
claim, when God for this end hath founded a cove-
nant of peace so strongly in Christ, that sin itself
cannot disannul it ? Christ was therefore manifest,
that he might destroy this greatest work of the devil,
1 John iii. 5, 8. Forgiveness of sins now is one chief
part of our portion in God. It is good therefore not
to pore and plod so much upon sin and vileness by
it, as to forget that mercy that rejoiceth over judg-
ment. If we once be God's, though we drink this
deadly poison, it shall not hurt us, Mark xvi. 18.
God will make a medicine, an antidote of it ; and
for all other evils, the fruit of them is by God's sanc-
tifying the same, the taking away sin out of our na-
THE soul's conflict. 327
tures ; so that lesser evils are sent to take away the
greater. If God could not over-rule evils to his own
ends, he would never suffer them.
§ III. I have stood the longer upon this, because it
is the one thing needful, the one thing we should
desire, that this one God, in whom, and from whom
is all good, should be ours. All promises of all good
in the new covenant, spring first from this, that God
will be ours and we shall be his, Jer. xxxii. What
can we have more ? and what is in the world less
that will content us long, or stand us in any stead,
especially at that time when all must be taken from
us? Let us put up all our desires for all things
we stand in need of, in this right we have to God in
Christ, who hath brought God and us together ; he
can deny us nothing, that hath not denied us himself.
If he be moved from hence to do us good, that we
are his. Let us be moved to fetch all good from him,
on the same right that he is ours.
The persuasion of this will free us from all pusilla-
nimity, lowliness, and narrowness of spirit, when we
shall think that nothing can hurt us, but it must
break through God first. If God give quietness, who
shall make trouble ? Job xxxiv. 29. If God be with
us, who can be against us ? This is that which puts
comfort into all other comforts, that maketh any bur-
then light ; this is always ready for all purposes : our
God is a present and a seasonable help. All evils are
at his command to be gone, and all comforts at his
command to come. It is but, go comfort, go peace,
to such a man's heart, cheer him, raise him ; go sal-
vation, rescue such and such a soul in distress. So
said and so done presently. Nay, with reverence be
it spoken, so far doth God pass over himself unto us.
328 THE soul's conflict.
that he is content himself to be commanded by us.
Concerning the work of my hands command you me :
lay the care and charge of that upon me. He is con-
tent to be out- wrestled and over-powered by a spirit
of faith, as in Jacob, and the woman of Canaan ; to
be as it were at our service. He would not have
us want any thing wherein he 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
be almighty, that hath the Almighty himself ready
to use all his power for the good of them to whom he
hath given the power of himself unto ? Having there-
fore such a living fountain to draw from, such a
centre to rest in, having all in one, and that one
ours, why should we knock at any other door? we
may go boldly to God now, as made ours, being
bone of our bone, and flesh of our flesh. We may
go more comfortably to God, than to any angel or
saint. God in the second person hath vouchsafed
to take our nature upon him, but not that of angels.
Our God, and our man, our God-man is ascended
unto the high court of heaven to his and our God,
clothed with our nature. Is there any more able and
willing to plead our cause, or to whom we may trust
business with, than he, who is in heaven for all
things for us, appertaining to God? Heb. v. 1.
It should therefore be the cMef 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 near unto us in Christ, and
THE soul's conflict. 329
we make so little use of him. What good can any
thing do us if we use it not ? God is ours to use,
and yet men will rather use shifts and unhallowed
policies, than be beholding to God, who thinks him-
self never more honoured by us than when we make
use of him. If we beheve any thing will do us good,
we naturally make out for the obtaining of it. If we
believe any thing will hurt us, we study to decUne
it. And certain it is, if we beHeved that so much
good were in God, we would then apply ourselves
to him, and him to ourselves ; whatsoever virtue is
in any thing, it is conveyed by apphcation and touch-
ing of it ; that, whereby we touch God, is our faith,
which never toucheth him, but it draws virtue from
him ; upon the first touch of faith, spiritual life is
begun. It is a bastard in nature, to beheve any thing
can work upon another without spiritual or bodily
touch. And it is a monster in religion, to believe
that any saving good will issue from God, if we turn
from him, and shut him out, and our hearts be un-
willing. Where unbelief is, it binds up his power.
Where faith is, there it is between the soul and God,
as betwixt the iron and the loadstone, a present clos-
ing and drawing of one to the other. This is the be-
ginning of eternal life, so to know God the Father
and his son Christ, John xvii. 4 ; as thereby to em-
brace him with the arms of faith and love, as ours, by
the best title he can make us, who is truth itself.
Since then our happiness lies (out of ourselves) in
God, we should go out of ourselves for it, and first get
into Christ, and so unto God in him ; and then labour,
by the spirit of the Father and the Son, to maintain
acquaintance with both, that so God may be ours,
not only in covenant but in communion, hearkening
330 THE soul's conflict. |
what he will say to us, and opening our spirits, dis-
closing 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, Job
xxii. 21.
Thereafter as we maintain this communion further
with him, we out of love study to please him, by
exact walking according to his commands ; then we
shall feel increase of peace as our care increaseth,
then he will come and sup with us, and be free in his
refreshing of us. Then he will show himself more
and more to us, and manifest still a further degree of
presence in joy and strength, until communion in
grace ends in communion in glory.
But we must remember, as David doth here, to
desire and delight in God himself, more than in any
thing that is God's ; it was a sign of St. Paul's pure
love to the Corinthians, when he said, / seek not
yours, but you. We should seek for no blessing of
God so much as for himself.
What is there in the world of equal goodness to
draw us away from our God? If to preserve the
dearest thing we have in the world, we break 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 pre-
serve communion with God, we shall be sure to find
in him whatsoever we deny for him, honour, riches,
pleasures, friends, all ; so much the sweeter, by how
much we have the more immediately from the spring
head. We shall never find God to be our God more,
than when for making of him to be so, we suffer any
thing for his sake. We enjoy never more of him than
then.
THE soul's conflict. 331
At the first we may seek to him, as rich to supply
our wants, as a physician to cure our souls and bodies,
but here we must not rest till we come to rejoice in
him as our friend, and from thence rise to an admi-
ration of him for his own excellencies, that being so
high in himself, out of his goodness would stoop low
to us. And we should delight in the meditation of
him, not only as good to us, but as good in himself;
because goodness of bounty springs from goodness of
disposition ; he doth good because he is good,
A natural man delights more in God's gifts than
in his grace. If he desires grace, it is to grace him-
self, not as grace, making him Uke unto God, and
issuing from the first grace, the free favour of God ;
by which means men come to have the gifts of God
without God himself. But alas, what are all other
goods without the chief good ? they are but as flowers,
which are long in planting, in cherishing and grow-
ing, but short in enjoying the sweetness of them.
David here joys in God himself; he cares for nothing
in the world, but what he may have with his favour ;
and whatever else he desires, he desires only that he
may have the better ground from thence to praise
his God.
§ IV. The sum of all is this, the state of God's dear
children in this world is to be cast into variety of
conditions J wherein, they consisting of nature, flesh,
and spirit, every principle hath its own and proper
working. They are sensible diS flesh and blood ; they
are sensible to discouragements as sinful flesh and
blood ; but they recover themselves, as having a higher
principle (God's spirit) above flesh and blood in them.
In this conflicting state, every principle labouring
to maintain itself, at length by help of the spirit,
332 THE soul's conflict. i
backing and strengthening his own work, grace gets
the better, keeping nature within bounds, and sup-
pressing corruption. And this the soul, so far as it
is spiritual, doth by gathering itself to itself, and by
reasoning the case so far, till it concludes, and joins
upon this issue, that the only way to attain sound
peace is, when all other means fail, to trust in God.
And thereupon he lays a charge upon his soul to do,
so it being a course grounded upon the highest rea-
son, even the unchangeable goodness of God ; who,
out of the riches of his mercy, having chosen a people
in this world, which should be to the glory of his
mercy, will give them matter of setting forth his
praise, in showing some token of good upon them,
as being those on whom he hath fixed his love, and
to whom he will appear not only a saviour, but salva-
tion itself. Nothing but salvation ; as the sun is
nothing but light, so whatsoever proceeds from him
to them tends to further salvation. All his ways
towards them lead to that ; which ways of his, though
for a time they are secret, and not easily found out,
yet at length God will be wonderful in them, to the
admiration of his enemies themselves, who shall be
forced to say, God hath done great things for them ;
and all from this ground, that God is our God in
covenant: which words are a stern that rule and
guide the whole text.
/For why should we not be disquieted when we are
disquieted ? Why should we not be cast down when
we are cast down ? Why should we trust in God as
a saviour ? but that he is our God, making himself
so to us in his choicest favours : doing that for us,
which none else can do, and which he doth to none
else that are not his in a gracious inanner.,/This
THE SOUL S CONFLICT. 333
blessed interest and intercourse betwixt God's spirit
and our spirits, is the hinge upon which all turns :
without this no comfort is comfortable ; with this, no
trouble can be very troublesome.
Without this assurance there is little comfort in
soliloquies ; unless, when we speak to ourselves, we
can speak to God as ours. For in desperate cases,
our soul can say nothing to itself, to still itself, unless
it be suggested by God. Discouragements will ap-
pear greater to the soul than any comfort, unless
God comes in as ours.
See therefore David's art ; he demands of himself
why he was so cast down ? The cause was apparent,
because there were troubles without, and terrors
within, and none to comfort. Well, grant this, saith the
spirit of God in him (as the worst must be granted) ;
yet saith the spirit. Trust in God, — So I have.
Why then, wait in trusting ; light is sown for the
righteous ; it comes not up on the sudden, we must
not think to sow and reap both at once. If trouble
be lengthened, lengthen thy patience.
What good will come of this ?
God will wait to do thee that good ; for which thou
shalt praise him ; he will deal so graciously with thee,
as he will deserve thy praise ; he will show thee his
salvation. And new favours will stir thee up to sing
new songs : every new recovery of ourselves or friends
is, as it were, a new life, and ministers new matter of
praise. And upon offering this sacrifice of praise, the
heart is further enlarged to pray for fresh blessings.
We are never fitter to pray, than after praise.
But in the mean time I hang down my head,
whilst mine enemies carry themselves highly^ and
my friends stand aloof
3(J4 THE soul's conflict.
God in his own time (which is best for thee) will
be the salvation of thy countenance ; he will com-
pass thee about with songs of dehverance, and make
it appear at last, that he hath care of thee.
But why then doth God appear as a stranger
to me ?
That thou shouldst follow after him with the
stronger faith and prayer ; he withdraws himself, that
thou shouldst be the more earnest in seeking after him.
God speaks the sweetest comfort to the heart in the
wilderness. Happily thou art not yet low enough,
nor purged enough. Thy affections are not thoroughly
crucified to the world, and therefore it will not yet
appear that it is God's good will to deliver thee.
Wert thou a fit subject of mercy, God would bestow
it on thee.
But what ground hast thou to build thyself so
strongly upon God?
He hath offered, and made himself to be my God,
and so hath showed himself in former times ; and I
have made him my God, by yielding him his sove-
reignty in my heart. Besides the present evidence
of his blessed spirit, clearing the same, and many
pecuUar tokens of his love, which I daily do enjoy ;
though sometimes the beams of his favour are eclipsed.
Those that are God's, besides their interest and right
in him, have oft a sense of the same even in this hfe,
as a fore- taste of that which is to come. To the seal
of grace stamped upon their hearts, God superadds
a fresh seal of joy and comfort, by the presence and
witness of his spirit. And shows likewise some out-
ward token for good upon them, whereby he makes
it appear that he hath set apart him that is godly
for himself, as his own, Psalm iv. 3.
THE bOUL's CONFLICT. 335
Thus we see that discussing of objections in the
consistory of the soul, settles the soul at last. Faith
at length silencing all risings to the contrary. All mo-
tion tends to rest, and ends in it. God is the centre
and resting-place of the soul, and here David takes
up his rest, and so let us. Then whatsoever times
come, we are sure of a hiding-place and sanctuary.
Although the Jig-tree shall not blossom, neither
shall fruit be in the vines, the labour of the olive
shall fail, and the fields shall yield no meat, Sfc,
yet I will rejoice in the Lord, I will joy in the God
of my salvation, Hab. iii. 17.
He that dwelleth in the secret pl(ice of the most
High, shall lodge under the shadow of the Almighty,
I will say of the Lord, He is my refuge, and my
fortress; My God, in him will I trust. Psalm xci. 1, 2.
My strength and my heart faileth, but God is
the strength of my heart, and my portion for ever.
Psalm Ixxiii. 26.
INDEX.
Actions of man, what are the principles of them, 128
Admire God's love, 280
Adventure of faith makes a rich return, 286
Affections, their conflict one with another, 47; how to be ordered,
61; in case of God's dishonour no affection is excessive, 63 ;
why they do not always follow the judgment, 220 ; God most to
be affected, 291
Appearance of salvation in the countenance : whence and why, 274
Application of mercy in particular, necessary: reasons, 282; in
the wicked it is a lie, 284; it is no easy matter to say My God,
284 ; when it is right, 290 ; a shame not to improve it, 299
Arguments for faith to come to God, 244
Art in bearing of troubles, 39 ; in misery to think of matter of
joy, 251
Assurance of God's favour: what we should do in the want
thereof, 258
Back faith, with strong reasons and arguments, 242
Beauty, of a well-ordered soul, 80 ; of Christians' works performed
in season, 250
Bilney's offence at a preacher, 211
Blasphemy : temptations of blasphemy, and how checked, 205
Breach of inward peace : still look at thyself therein, 87
Books, all written to amend the book of conscience, 40
Casting down disquiets, why, 27 ; remedies against casting
down, 28
Censure not Christians distempered : dangerous so to do, 24
Change of nature changeth all, 108
Changes must be fore-thought of, 75
Caution in fore-casting such changes, 80 ; directions for this
fore-thinking of troubles, 71
Character of a good soul, 220
Christ is salvation clothed in man's flesh, 272
Christian calling, what is the true ability to it : grace not gifts
only, 237 ; particular calling, directions for it, 238
Combats spiritual, how discerned from that of common grace and
light, 50
z
338 INDEX.
Comfort in the Church's troubles, 240, 275 ; amiss, sought in
sanctification, 18; yet to have and hold comfort, grow up in
holiness, 19
Comforters in way of humanity, many : few in way of Christi-
anity, 132 ; graces necessary in a good comforter, 132; method
of comforting, 134; a sin not to comfort the afflicted, 136;
how comfort tendered doth no good : miscarriages therein, 158
Communion with God to be sought, and how Christians have con-
tinual ground of it, 250 ; of friends, in watching over one
another, 125; in comforting one another, 127
Complain of thyself, not of God, nor others, 43
Concupiscence not severely censured by Papists, 90
Condition of life : none wherein we may not exercise some
grace, 85 ; a man can be in no condition wherein God is at a
loss and cannot help him, 154
Confidence in ourselves, how chased away, 1,41 ; for mercies,
warranted to us as well as to David, or others, 252
Conflict of grace and corruption much casts us down, 225 ; should
make us trust in God the more, 226
Conflicts in man's soul : kinds and degree's of them, 47
Conscience not clear brings disquietness, 19
Consideration, the best objects of it, 108
Contentment, to be framed to ourselves, and how, 73 ; it is a spe-
cial means of quieting the soul, 73
Continuance of sin : or sins of continuance dangerous, 210 ; and
how to be dealt withal, 210
Corruption, how far curbed or repressed by God, 99
Corruptions, remaining in a holy heart are natural, they would not
be controlled, 88 ; and what follows, 92
Courage a means to establish the soul, 5
Court of conscience in man, 31 ; why we are so backward to keep
this court, 35
Deal with thyself in all afflictions, to get quietness, 68
Death, comfort in the hour of it, 235 ; in the state after death,
236
Delay not the praising of God, 261
Defects in life rise from defects in trust, 104 ; there is a supply
for all our defects, 228
Deordination of nature to be looked upon, and how, 97; most
need^l so to do, 78
Denial of ourselves necessary, wherein, 82 ; notes of it, 83
Desertion, then Christ should be put between God and us, 298
Despair of mercy, no cause of it, 331
Desperation may be, where is only a general apprehension of
mercy, 283
Difference between a carnal Christian and another, 256
INDEX. 339
Discouragement in affliction incident to God's own people, 7 ;
causes hereof in ourselves, privative, 12; positive, 14; we are
apt to cast down ourselves, 25 ; reasons against discourage-
ment, the hurt that comes by it, 28 ; it crosseth our own prin-
ciples, 32 3 in case of discouragement we should not think too
much on our corruptions, 57 ; a godly man knows how to
carry himself in discouragements, 46
Disquieted, we may be for that which is not a sin to be disquieted
for, 54 ; we may be for that which is not befitting, 55
Disquietness for sin, when it exceeds measure, 56
Disquietments proper to the soul, beside those of the body, 64
Distrust the cause of all disquiet, 100
Distempers fall, if arraigned before reason, 32
Doubting ariseth of Popish doctrine of work, 19
Duty, more to be thought of than comfort, 247
Duties to be done with united forces or spirits, 19
Eloquence of Ambrose converted Austin, 114
Election, not known, no hinderance to our trust in God, 286
Enemies of the Church : comfort against them, 234
Envy not their prosperity, 277
Estate of a Christian, how to be judged, 17
Event of things not to be too much fore-casted, 18
Evidence of faith more constantly upholds the soul, than evi-
dence of sight, 31
Evil in a holy Christian, not to be too much looked upon, 24 ;
nor evils of the time, 24
Evils of sin, 51 ; that are outward, how remedied, 28
Excellencies of God to be branched out for our several uses, 297
Exercise of grace preserves the soul, 145
Experiments of God, treasured up in the heart, would much
help faith, 310
Experiences to be called to mind, 182 ; and communicated to
others, 182
Extremities wherein to the godly are suffered to fall, and why, 181
Faith must own God especially, 281 ; and why, 281 ; it relies on
a double principle, 174 ; why so requisite in Christians, 175 ; it
is still shaken by the devil and wicked ones, 10 ; it must have
price set on it, and how this maybe, 184, 185 ; in us no seeds
of faith, as of obedience, 194
Fancy to be quickly limited and restrained, 110; the proper use
of it, 112
Favour of God : how to preserve the sense of it, 308
Failings pardoned, where is no malicious intention, 248
Former favours make the soul more sensible of contrary impres-
' sions, 2
340 INDEX.
Friends living, spiritual privileges by them, 128 ; departure, com-
fort in it, 238
Galeacius Caracciolus, hov^^ converted, 114
God, makes every man a governor over himself, 40; still left to a
good heart for comfort, when all others fail, 144; only is the
fit object of trust, 153 ; cannot (out of Christ) be thought on
, comfortably, 155; is some men's God specially, 279; hence
is the spring of all good, 281 ; when we prove this to our souls,
290 ; tokens of it, 293 ; comfort by it in extremities, 296 ; his
presence sweetens all places and estates, 2; his glory more to
be regarded than our own good, 245 ; is many salvations to his
people, 271 ; a rock not to be undermined, 272
Godly, men when best disposed, 67 ; they can cast restraint on
themselves in distempers, 38 ; can make a good use of privacy,
39
Great ones in most danger, 39; and why, 130
Greatness of sin may encourage us to go to God, 207
Grief gathered to a head, will not be quieted at the first, 3 ; it
casteth down, as joy lifteth up, 30 ; how to be mitigated, 126 ;
grief faulty, when, KtQ; even godly grief is to be bounded, 57 ;
how it is to be ordered aright, 59; for sin, why we want it so
much, 217; what we must do in the want of it, 223 ; it is not
all at first, 223; of contrition, and of compassion, 59
Growth in laying claim to God, 281
Guard over the soul to be kept, 99
Hatred of sin, a good sign of grace : notes of it, 222
Heart, of man not easily brought unto God, 148; to be most
watched, and kept in temper, 26 ; though vile, shall be fitted
for God, comfort, and glory, 233 ; enlarged to praise God, is
the chief deliverance, 257 ; of christians first cheered by God,
then their countenance, 274
Help, by others in discerning our estates, 161 ; where none is, yet
trust in God, 161
Holiness of God no discouragement to true Christians, in their
many infirmities, 229
Hope, the main support of a Christian, 153; the diflference of it
from faith, 153 ; it quieteth the soul most in a hopeless estate :
two grounds, 175, 287
Hour of mercy not yet past, if yielded unto, 215
Humbled persons comforted, 216 ; to humble us God need not
go without us to fetch forces, 64; and we need go no further
than ourselves, 88
Idle life is ever a burden to itself, 20
Idleness is the hour of temptation, 110
INDEX. 341
Imagination and opinion, the cause of much disquiet, 103 ; how
it hurteth us, 106; how sinful imaginations work upon the
soul, 105; the remedy and cure of this evil, 107; opportuni-
ties of helping it to be sought and taken, 113; how it may be
made serviceable in spiritual things, 115; not impossible to
rule our imagination, 137 ; misconceits about them, 189
Immanuel : a name of nature, and of office, 279
Impediments should not discourage Christians, 227
Impudency in wicked men, more than in devils, 305
Inclinations of soul to the creature, should be at first subdued, 191
Instinct supernatural leads the godly unto God, 244
Interest in God, the ground of trusting in him, 279
Joy and praise help each other, 254; stilleth the soul, 251
Judgment and reason well employed, will raise up a dejected
spirit, 31
Large faith, and large object should be shaped together, 304
Latimer's three prayers, all granted, 253
Law of God (extent and spiritualness of it) to be considered, 98
Least mercy of God must be prized, 263
Liberty, Christian may not be unknown, nor yet abused, 20, 67
Life of a Christian, a life of trouble, 63 ; of Christians, a mixture
of good and evil, 250; hid, 301 ; we lose ourselves most by
yielding most to ourselves, 36
Love such things as can return love, 72
Love of God, to be looked at in every mercy, 72 ; not to b&
questioned : grounds, 173
Love-tokens from God, arguing he is ours, 293
Luther assured of a particular mercy in prayer, 253
Massacre of France terrible afterward to the king, 40
Means, whether relied on or not, 200
Mercy of God must not be limited by man's sins, 209 ; it is
God's name, he pleads for it, 313
Moon in the change nearest the sun ; so we to God iu greatest
dejection, 11
Motions of sin to be at first crushed, 76
Murder of the tongue, 12
Nature of man, since sin first came in, subject to misery and sorrow,
5; proved, 6; applied, 7; divine, the only counter-poison of
sin, 100
Nature's favourers, enemies of grace, 96
Natural righteousness in Adam, 91 ; sins in us, voluntary too, 94
Objects of religion or conversation, not to be substituted, 186
Offence against God, takes not away trust in God, 147
342 INDEX.
Omission of duties breeds trouble to the soul, 21
Opinions of others not to be too much heeded, 23, 73
Opposition to sin in the godly is universal, 52
Over-joying in outward comforts, breeds trouble, 22
Outward things, no fit stays for the soul, 187, 189
Passions conflict one with another, 47; not to be put to our
troubles, 73 ; hid till drawn out : and how this is, 74
Peace the epitome of all good, 81
Perseverance in grace warranted, and how, 226
Portion of the godly is God alone, 302
Power that we have over ourselves, is of God, 141
Prayer needful to keep ourselves in temper, 37 ; heard : signs of
it, 265; and praise depend on each other, 247, 266
Praise in trouble more minded by the godly than their delivery,
245 ; special times to praise God, 248 ; no easy matter to praise
God aright, 257 ; conditions, 262 ; motives, 268 ; means of
performing it, 268
Prepare for an alteration of thy estate and spirit, 25
Presence of God with his children in worst times, what it doth for
them, 249
Pride must ever be taken down though the spirit be dejected, 37
Pride and passion, mischievous, 35
Promises of God, what they are in divers respects, 172; are not
all reserved for heaven, but partly verified on earth, 170
Property in God chiefly to be laboured for, 283
Providence of God makes all good to us, as himself is good, 155;
it is a special stay of our faith, 157; what God is he makes
good by providences, 157 ; graces to be exercised in observing
divine providence, 162
Real praises of God necessary, 264 ; things put out troublesome
thoughts, 107
Reason for sin, none at all, 243
Reasons of a godly man are divine, 243
Relations wherein we stand to God, must be all answered, and
how, 175
Relapses pardonable and curable, 214
Repentance begins in the love of God, 116
Resolution, necessary in Christianity, 257; want of it breeds
much disquiet, 21 ; firm and peremptory to be assumed, 149;
renew it, 150; and that quickly, 150
Salvations of God, plentifully and manifold, 269 ; to be thought
upon in trouble, 272; the golden chain of it, 283
Satan and his instruments still casting down the godly, 8
Satan's cunning in divers humours of Christians, 15; to discou-
INDEX. 343
rage those whom God encourageth, 313; study to unloose
the heart from God, 196; and to divide between God and us,
197
Self-denial requisite to praise God, 257
Self, what in the godly, and what in others, 65
Signs of a good estate, 17
Sickness, comfort in it, 232
Sin ever unreasonable amidst seeming reasons, 34; is the great-
est trouble, 234; avoid not trouble by sin, 234; sweet in com-
mitting, bitter in the reckoning, 207
Side with God in evil times, 294
Sight of God not always alike, reasons of it, 31 1
Soliloquies of special use, 128
Solitariness ill for afflicted ones, 137; intolerable to the wicked,
why, 40
Sorrow weakens the heart, 27 ; not required for itself, as sorrow,
216; cannot make satisfaction, 216; dangerous to desire it
over-much, 219; Popery in it: comfortable degree of sorrow
for sin, when, 221
Soul's most constant estate in respect of sin, 334; excellency, in
reflecting on itself, and judging all its issues, 41; temper when
right, 58
Soul to be cited, and pressed to give accounts, 36; debased by
wicked men, 42 ; should be first set in order, 44; needs some-
thing beside itself to uphold it, 65 ; though over-borne a while,
gets free again, 152; if gracious, most sensible of the want of
spiritual means, 4; knows when it is well with it, when ill, 4
Superstition, the force of it, 106
Symmetry of soul most lovely, 80
Temptation divine, what it is, 8
Thanks, then best, when it tends to praising, 261 ; should be
large, 262
Thankfulness never without some taste of mercy, 264 ; it is a
special help in an afflicted condition, 264; excellent use of
it, 270
Thoughts to be set in order every morning, 118; are not free, 118
danger of that opinion, 121 ; of praise should be precious to
us, 235
Titles : empty titles of goodness bring but empty comfort at last,
306; our title in God to be maintained against all cavils, 290
Trade of conversing with God, the richest in the world, 259
Trial of trust, whether it be right, 202
Troubles, outward, appointed to help the soul inwardly, 41 ; in-
ward : three-fold miscarriage of it, 44 ; there is a sanctified use
of all troubles to God's children, 80
Trust is the means to bring God and the soul together, 153; to
344 INDEX.
settle trust, know the mind as well as the nature of God, 172 ;
must answer the truth of God, 175; directions about trust-
ing, 176 ; whether we may trust to friends, riches, or helps, 185 j
a sin so to do, 188 : trust itself not to be trusted in, 131
Trusting should follow God's order of promising, 193
Trial of ourselves exceeding necessary, 75
Victory over ourselves : signs of it, 83 ; how it may be obtained, 86
Uniformity necessary in the lives of Christians, 87
Unthankful ness to God, most sinful, 259 ; detestable to God and
man, 266
Unworthiness may not keep from God, 286
Waiting on God, a necessary duty, 255 ; what it is to wait, 256 ;
be ever in a waiting condition, 309; difficult: helps to wait
on God, 314
Will of man hath a sovereignty, 94; of the godly, conformable
to God's will, 246
Worldly good hath some evil, and worldly evil hath some good, 77
Yet not in hell, nor at worst, a mercy and undeserved, 249
Youth to be curbed quickly, 37
FINIS.
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