The Excellency of Holy Courage in Evil Times, Chapter 14
CHAP. 14
Another Doctrine. Much difference between Gods peoples ſpirits at ſeveral times, Illuſtrated by examples. Reaſons, 1. From the different diſpoſitions their hearts are in to receive truths. Which proceeds from Three Cauſes, Firſt, the abatement of the ſtrength that is oppoſite to that truth. Secondly, The ſtirrings or activity of thoſe habits which are ſutable to truth. Thirdly, The prevalences of ſelf-Intereſt. Reaſ. 2. From the different repreſentations of Truth. Reaſ. 3. Becauſe the Graces of men do not burn ſo cleerly and purely at al times. Reaſ. 4. From the weakneſs of Grace, the parts and members of it are not conſolidated. Reaſ. 5. Becauſe our hearts are ſomtimes filled with more heavenly conſolations then at other times. Reaſ. 6. From the different breathings of the ſpirit of God, Reaſ. 7. Becauſe men have ſomtimes a more clear and diſtinct ſight of their call to ſuffer then at other times. 3. Particular directions in this Caſe. Reaſ. 8. The different tempers of mans Body. Reaſ. 9. From the difference in the encouraging occurrency of Gods providence.
WEE come now to the next Doctrinal concluſion which was raiſed from hence, there was a time when Moſes was affraid, he did forſake Egypt out of fear; now Moſes by faith did forſake Egypt and was not affraid; The Point is.
Doct. There is a great deal of difference between the Spirits of Gods people at ſome time, from that they are at other times.
Now Moſes ſeems to have further courage and ſtrength then formerly; we have many examples in ſcripture, and dayly experience of this that there is a wonderful difference between the ſpirits of Gods people at ſometimes and at other times, As Elijah was a man of mighty courage that could look Ahab on the face, and when Ahab ſaid, art thou he that troubleſt Iſrael, nay (ſaith he) it is thou and thy Fathers houſe, at another time he fled from Jezebel, and God ſaid to him, what doſt thou here Elijah, art thou fleeing from a woman that but the other day hadſt ſuch a courage: And ſo David, there was a time when David was affraid; and behaved himſelf with much folly in his fear, as in the change of his behavior before the King of Gath, at another time as in Pſalm. 23. He would not fear what man could do unto him, though he walked in the vally of the ſhadow of Death. And ſo in many Pſalms you have his heart mightily dejected in the beginning of the Pſalm and before he had done mightily raiſed: And ſo Abraham ſometime he had mighty ſtrength and confidence of his Faith, at other times his faith failed him, and he was fain to equivocate, and ſhift for himſelf, And ſo Jeremiah God ſaid he would make him as a Brazen wal, and he would give him a ſpirit of courage, at another time Jeremiah was mightily dejected becauſe of the reproach he met withal, and he would ſpeak no more in the name of God unto the people. And ſo Peter there was a time when he was affraid of a poor damſel, at other times who ſo bold as Peter, as in Acts 2.14. And ſo Joſeph of Arimathea▪ he was a diſciple of Chriſt but ſecretly for fear of the Jews, but afterward he came boldly and begged the body of Chriſt at Pilates hand; And ſo Nicodemus he was convinced that Chriſt was a great prophet of God, and much Good might be got by him, but he was affraid of the Jews, and came to Chriſt by night, afterward he went with Joſeph to begg the body of Chriſt, and appeared publickly for Chriſt, and ſo Paul ▪ there was a time, when he was let down in a basket for fear, and he ſhifted for his life that way, but afterwards what abundance of courage had he. And ſo in after times many of the martyrs, ſometime what mighty feare was upon them, and afterwards what ſtrength and courage had they. As Bilney, thar bleſſed Martyr; (as Latimer ſpeaks of him) he was in greivous perplexity, that thoſe that came to apply any promiſes to him, did as it were ſtrick daggers to his heart, afterwards he ſuffred a glorious martyrdome, and had abundance of Courage, as may be read in his ſtory. And ſo Saunders when Doctor Pendleton came to him to ſtrengthen him, ſays he, will you that have put your hand to the plow now give in, and you that have left Antichriſt wil you now follow him? Saunders, could not but have much fear that he ſhould forſake Chriſt, but ſo it fell out that Pendleton fell off ſhamefully, and Mr. Saunders ſuffered and had abundance of Comfort, and Courage. And ſo Mr. Glover when he was in priſon after he was condemned he had much fear, and a ſpirit of heavineſs, yea the morning that he was called out to the ſtake he was troubled with doubtings, till he came to the ſight of the ſtake, and then he had abundance of courage and Joy: Theſe are the examples; but now the reaſons.
Reaſon, 1.
The firſt, Reaſon of the Differences of the ſpirits of Gods Servants is from the different diſpoſition that their hearts are in for their receiving of the truths of God at ſome time, from that they are at othertimes; that it is even to admiration ſometimes to conſider, that ſuch a truth that there is but a hint of it Given at one time, ſhal have ſuch power upon their hearts as ſhal mightily prevail with them, they ſhal eaſily entertaine it, and eaſily be convinced by it, and overpowred with it; at another time when there are ſtrong arguments, to bring the truth a great deal more powerfully, and fully to the heart, it vaniſheh and comes to little: we uſe to ſay; Whatſoever we receive is received according to the diſpoſition of the receiver: what is the reaſon why people in the time of ſickneſs are ready to heare of any truth, and ready to be convinced of it, and no wranglings and objections againſt it. If God come in their proſperity, and health with the ſame truthes, they are nothing to them, but wrangle, and object againſt them and wil not yeild and be convinced? The truth is the ſame but the difference is in the diſpoſition of the receiver. And ſo in regard of the temptation to ſin, ſometime when a temptation to ſin is preſented, the heart preſently cloſes with it, without examining; at other times through Gods mercy when temptation comes, it doth not ſo eaſily take, but a mans heart wil ſtand out againſt it, ſometimes a mans heart is to the temptation, as tinder to the fire, every ſpark wil take hold, at other times the heart is as the three children, though they walke in firy temptations, their hearts have not ſo much as the favour of them: There are three things that do cauſe the difference in the diſpoſition of heart for receiving a truth of God or receiving a temptation to ſin.
Firſt, The abating of the ſtrength of that which is oppoſite unto any truth, or unto any temptation, when as a truth comes to a man, there is in every mans heart ſomthing oppoſite to that truth, now if the ſtrength of that which is oppoſite be abated that it doe not ſtir, the truth prevailes whith a great deale of ſtrength; but if that which is oppoſite to a truth be working and ſtirring at ſuch a time when they truth comes, then though it comes a great deal more ſtrongly, it cannot prevaile: And ſo if temptation comes, and the principle that is oppoſite to that temptation be ſtirring at that time, a man can prevaile againſt it, but if a man have ſome principle of grace, and that ly dead when the temptation comes, then a great deal leſs temptation prevailes.
Secondly, That which makes a difference in the diſpoſitions of the ſpirits of men for receiving a truth, or receiving a temptation, is the ſtirring or activeneſs of thoſe habits that are ſutable to a truth or unto a temptation: when there comes a truth preſented to a man that cals for duties, ſervice or ſuffering, if a man have principles ſutable to the duty, and theſe principles be now ſtirring, then he can cloſe with that truth and it prevailes powerfully. And ſo for ſin if a man have ſeeds and habits of ſin, and temptation come when theſe ſeeds and habits are ſtirring, then he cloſeth with it preſently.
Thirdly, But the eſpecial thing that makes the diſpoſition of a man to receive a truth or a temptation different at one time from that it is at another, is when ſelf is engaged in a buſineſs: As now take it in perſon or opinion; Suppoſe there is ſuch a man or woman that I am any way ingaged to and ſerve my turn in; in any thing that is ſpoken for them or their commendation, I am ready to imbrace it; but ſuppoſe this man or woman do not ſerve my turn, but the ingagement is broke, then I beleeve the leaſt evil that is ſpoken againſt them, when as I would not have beleeved ten times as much before, not that there is more in them then before, but only the frame and diſpoſition of my heart towards them is otherwiſe then before: And ſo in opinion: If a man hold an opinion upon which there follows ſome conſequents that he did not ſee before, after he hath held this opinon upon which ſuch conſequents will follow, he ſeekes with all his might to maintaine it, not becauſe the conſequents are true, but becauſe it is his opinion that he holds. Come to a man that is ignorant which holds an opinion, and tel him nakedly the conſequents that will follow upon that opinion he holds, without any reference to that opinion, and he is mightily againſt them, but come another time and ſeeke to draw thoſe conſequents from that opinion which he holds, and he ſeek to maintaine them, which he would not do but for that ingagement he hath unto that opinion; but when a gracious heart finds this that al ingagements to men, and the world, and ſelfe are broken, and he gives himſelf to be ingaged wholy in God, al that was ſelf before in his credit, and liberty, and eſtate, and eaſe, and comfort, is put upon the name of God, the praiſe of God, the furthering the truth of God and his Goſpel, then any truth of God that comes to the ſoule at this time, it prevailes mightily, becauſe the heart is ingaged in God and his truth: and indeed if ſo be we did underſtand aright, we ſhould ſee more of our own good to conſiſt in God, then in our ſelves; and this is the ground and principle of ſelf denial, when as the ſoule ſhall come to ſee my good is more in God, then in my ſelfe, and therefore I will deny my good and comfort ſo far as it is in my ſelfe and I will ſeeke my good and comfort in God: and indeed no men in the world ſeek themſelves more then the Godly, only the one ſeeks himſelf in himſelf, and the other ſeeks himſelf in God, the one is engaged to his ſelf-ends and ſelf-praiſe, and the other makes himſelf only ingaged in God, and when a man comes to be thus engaged in God, then any truth prevails with a mighty ſtrength more then before. And this is the firſt reaſon (which is a principal one) that cauſeth the heart, to be at a different condition at one time, from that it is at another.
Reaſon. 2.
The ſecond Reaſon is in regard of the differences of their preſentations of a truth, though when we are indiſpoſed let the truths come never ſo powerfully it is all one, but if the heart be fit in any reaſonable manner to receive a truth, there may be a great deal of difference in the manner of the repreſentation of a truth, ſomtimes the truth comes more cleerly, and with more evidences, more particularly, more powerfully: Somtimes it comes with greater evidence of the ſpirit of God then at other times, there is not only a little gloſs of a truth of God, but the ſhine of it, that a man cannot ſhut his eyes againſt it: ſomtime the truth comes more particularly to the heart, God doth not only preſent a truth in the general to him that this is a duty Chriſtians muſt do: but it ſhal come to the particular frame of the heart, and ſhal meet with every objection, and he ſhall find the ſecrets of his thoughts to be diſcovered and anſwered, ſo that the truth ſhal come like a key that is fitted to a lock; if you bring a key to the lock though it may be like the right key and as ſtrong a key as the right is, yet if it be not indeed the right, if it miſs but in one ward of the lock, never ſo little, you may ſpoil both the lock and the key, but you cannot open the lock though you have never ſo much ſtrength, but come with a key ſuted to that lock and do but turn it, and it opens preſently: So when it pleaſeth God to come with his truth to our ſouls, we were backward and we heard many truths, but they did not meet with all our objections, and therefore it was ſtopped with ſome one or other, but afterward it pleaſed God ſo to diſpoſe of things, and to bring the truth ſo fully to the heart, as it meets with every objection, and then the heart quietly yeilds, and therefore it is ſaid God opened Lydias heart, Paul preached to others and had much wringing with them and could not prevail, but Saint Paul came to Lydia, and he prevailed preſently, becauſe God did ſo diſpoſe of Lydias heart as it was fitted to the truth Saint Paul ſpoke of: as many when they come to hear the word, cannot but ſay the truth of God hath met with me in every particular, and I have no ſecret object on in my heart, but it is anſwered, ſomtimes the truth comes more powerfully then at other times: as in Iſaiah, 8.11. For the Lord ſpake thus to me with a Strong hand, & inſtructed me that I ſhould not walk in the way of this people, God did not only tell the prophet his duty, but he ſpake with a ſtrong hand, ſo when God comes ſometimes he tels you what you ought to do, but he doth not alwaies come with a ſtrong hand as ſometimes he doth: Job, 36.10 He openeth alſo their Eares to diſcipline and commandeth that they returne from iniquity: does not God command men at al times to returne from their iniquities doth not god command men in proſperity to return from their Iniquities, yes, but in the time of affliction ordinarily the truth comes with more commanding power, then he ſealeth inſtruction as in Job. 33.16. when people came to hear the word they heard inſtructions to do ſuch and ſuch duties, but thoſe inſtructions did not come with command, they were not ſealed, but in affliction God ſeals them, if a man ſee a writing and ſee the hands of others to it, it is ſomthing to perſwade him to ſee others are of that opinion, but when he ſees the broad Seal to it then it comes with authority, and ſo when men come and hear the word of God, they think it is but our opinion, and caſt it off, but in affliction thoſe truths come with authority, and have the ſeal of Heaven upon them, and then they prevail, you have other manner of thoughts of them then before; that which Saint Paul ſpoke it was in power to the hearts of the people; and they could not reſiſt the ſpirit wherewith Stephen ſpake becauſe he was ful of faith and power. So ſometimes God ſpeaks with ſo much power as they cannot ſtand out: we may ſee the different ſpirits of men by the different repreſentation of a truth in our ſelves or in others, ſomtime when God pleaſeth to convince us, and work upon us, we admire it our ſelves, did we not hear theſe things before, what was it that kept me from being convinced, I never was ſtirred before, and now methinks there is ſuch mighty power in them as I cannot ſtand againſt them, what was the matter? and ſo in others: let there be two men, that ſhal go upon the ſame principles, and their ends ſhal be the ſame, and both their hearts ſhal be upright, and yet they cannot yeild to the ſame thing, becauſe the ſame thing is preſented to the one, one way, and he ſees it cleerly, and the ſame thing is preſented to another, another way, and he cannot ſee it; And therefore it ſhould teach us to have patience when we have to deal with ſuch as do not ſee a thing clear. As when we come to a lock that we have not the right key, and we try, and it wil not open, we do not preſently throw it away, but we think, it may be there is ſome duſt in it, we pick that out, and try again if it do not open, then we think may be we did not put in the key right, too far, or not far enough, and if it do not open then we think may be we did not turn the right way, we try again if it do not open then we think we did not turn ſtrong enough: we try again, if it do not open then; we think may be we have not the right key, if I chooſe another key that would open it: Then we try again, if it do not open it, we are loath to looſe the lock, we think may be there is ſome ward in the lock that is a little bent, if that were mended it would do, or the key is bent, and rather then we wil throw it away we wil mend that, may be I have bent ſome ward, and a man wil reaſon al he can before he wil throw away the lock: So when you have to deal with others that are of another opinion, do not throw them away; reaſon this way, & that way, becauſe there is much in ordering mens ſpirits, in the communication of a truth unto them, it is not alwaies the evidence of a truth that is ſufficient to convince, but the manner of preſenting of the truth, and that is the ſecond reaſon of the difference of mens ſpirits.
Reaſon, 3.
The third reaſon is becauſe that ſomtime the graces of men do not burne out ſo clearly and purely as they do at other times, As in fire when you kindle a fire, firſt there is a great deal of ſmoke and we ſee little brightneſs in the fire, ſtay but a while, and the ſmoak wil be conſumed, and the fire burne bright: So in the graces of men and women, ſometime there is a great deal of corruption when grace is kindled at firſt, a great deal of ſmother but grace continues and workes out that corruption, and it burns more clearly: So in the ſun when it riſeth in the morning it may be a great miſt, but when the ſun is up a little while it conſumes the miſt, and ſhines clearly; So Children when they are young may be they have many il humors; afterwards their natural ſtrength conſumes their humors, and ſo they are more active and ſtirring; ſo though the Godly have not that diſpoſition of heart to do that for God they ſhould, yet when grace comes to burne more clearly they can do it.
Reaſon, 4.
Fourthly, As grace is mixt at firſt, ſo ſomtimes it is weak, the parts and members not being conſolidated, and ſtrengthened: when an infant comes firſt into the world if you expoſe it to the cold it is not able to endure it, which afterward it wil do, when the Joynts are ſet, and ſo young plants cannot endure that froſt, which they wil do afterwards: And ſo Chriſtians at firſt are as children, carryed away with every wind of doctrine, til afterward they come to be more ſtrong, and then they are fit for ſervice. As Chriſt would not have his diſciples called to faſting and praying, they were hard duties while they were weak, he hath this expreſſion; no man puts new wine into old bottles, nor ſow a new peice of cloath into an old Garment, for the bottles wil break and the garment wil rend, in Math, 9.16.17. The meaning is do not bring unſureable duties to mens ſpirits; faſting and prayer is a duty but they are not ſtrong enough for it yet, noting when people grow ſtrong they ſhal be fitter for duty, ſervice, or ſuffering.
Reaſon. 5.
The fifth Reaſon is becauſe ſomtimes our hearts are filled with more heavenly conſolation then at other times that does refreſh the ſouls of Gods people as with new wine, that they can go forth as a Giant, cal them to any duty, and they can go through fire and water. As for ſin when a mans heart is warmed with ſin and they have had delight and ſatisfaction in their ſin, come and ſpeak what you wil againſt it and they can eaſily caſt it off, and ſo for duty when Gods people have been warmed by duty, and their ſpirits are refreſhed in Gods way, with what reſolution do they go: and as that martyr Mr. Saunders ſayd, that which made the difference in him was becauſe God was pleaſed to come in with ſuch refreſhments to his ſpirit that he felt the conſolation of God, not only upon his ſoul, but flow into his body; and that put a great deal of courage in him: And in the ſtories that I have read of Scotland Mr. Knox reports of a young man, of eighteen years of age, that ſuffered martirdome under the Biſhop of Glasgow: and when he came to ſuffer he was mightily affraid, and thought to have recanted, and it pleaſed God that his ſpirit came in mightily to him at that time, and he fell down on his knees and bleſt God. Bleſſed Lord (ſaid he) great is thy mercy to man kind, and to me poor wretch, that was like to forſake Chriſt my ſaviour, and put my ſelf into eternal damnation, and now thou haſt come with the conſolation of Heaven, and haſt filled my heart and now I am freed from thoſe fears that ſuppreſſed my ſoul, let men do what they can I am ready. And to God ſomtimes comes to fill the hearts of his people with mighty conſolations and that makes a mighty difference.
Reaſon, 6.
The Sixth Reaſon is becauſe ſometimes the breathings of Gods ſpirit, not only in conſolation but in aſſiſtance comes more fully then at other times: The ſpirit of God bloweth where it liſteth, and when it liſteth, John, 3.8. Sometimes more fully, ſomtimes more ſcantly. Saies Chriſt in Math. 10.19. In that houre ſhal it be given you, as Mr. Glover. When he was in his dumps before, yet when he was at the ſtake he cryed to his friend Auſtin, he is come, he is come. And ſo it was with Sampſon, ſometimes the miraculous work of Gods ſpirit came upon him, and then he was ſtrong: and ſo in a ſpiritual way, the ſpirit of God comes upon his people and then they are ſtrong, though they were weak before, Iſa. 59.19. When the enemy ſhal come in like a flood, the ſpirit of the Lord ſhal lift up a ſtandard againſt him. So when there comes a ſtrong temptation like a flood that would bear him down, then the ſpirit of the Lord ſhal lift up a ſtandard and come in with abundance of aſſiſtance.
Reaſon, 7.
The ſeventh Reaſon is becauſe ſomtimes a man ſees his call to dutie to ſuffering, a great deal more clear then at other times and that puts a great deal more ſtrength As Moſes now ſaw a further call to ſtand out againſt Pharoah and all his enemies, and here is a great deal of deceit in the hearts of men, when a man is loath to put himſelf to trouble, he cannot be convinced of his call, let us take heed of the deceit in this.
Queſtion. What ſhall we doe to take heed of the deceit in this?
Anſwer. 1. When there is any work to doe either in doing or ſuffering hard things: If you ſay; I do not ſee the Lord call me: Put it to your hearts againe, and ſay deal truly and really with me, doe you not ſee the Lords call.
Secondly obſerve this rule if ſo be you have put off ſervice or ſuffering upon this ground, do but examine whether you find upon this that your hearts be as ſtiring and lively in all other ſervices as before. Uſually if men from ſluggiſhneſs, becauſe they are loath to endure hardſhips ſhall put off the call of God their hearts wil fal more dead and ſluggiſh in other things, and if you keep your life in al other things, then though you do not that thing which ſome require of you it is a comfortable argument that you put it off becauſe your cal was not clear and not out of ſluggiſhneſs.
Thirdly, You may take ſuch a courſe as your ſluggiſhneſs may get nothing by it, as thus, take the advantage of your hearts; I cannot ſee that I am called to ſuch a duty in which I muſt endure hardſhips, and ſo I have ſpared my ſelf in that, yet the ſluggiſhneſs, and deadneſs of my heart ſhal get nothing by it, for I wil put forth my ſelf ſo much the more in thoſe duties, that I am ſure I am called to: if our hearts be thus we may have comfort, it is not from our ſluggiſhneſs.
Reaſon, 8.
The eighth reaſon is becauſe there may be agreat difference by this in regard of the temper of a mans body eſpecially in thoſe that are ſickly and weakly, they may find themſelves in a mighty indiſpoſition to that which is good at one time and a greater diſpoſition at another time, and yet there may be no decay of Grace but only the temper and ordering of a natural ſpirit.
Reaſon, 9.
The Ninth Reaſon is becauſe there may be a great difference in the ſpirits of men, in regard of the difference of the encouraging occurrences of Gods providence ſomtime God guids them by his eye, Pſalm. 32.8. there is a difference between Gods guiding by his word and by his eye, by his word that is by ſome direction, but his eye, that is ſome providence to encourage them and according to the different occurrences of the encouraging providences of God, ſo there may be much difference in their ſpirits; As in ſin ſomtimes men ſhal find things ſo fit and pat for ſin, as they would have it, and ſo ſomtimes Gods people find the providence of God fal pat for them to encourage them, and that makes a difference.