The excellency of holy courage in evil times by Jeremiah Burroughs ; published by Thomas Goodwin ... [et al.]

CHAP. 14 (Book 14)

Another Doctrine. Much difference between Gods peoples spirits at several times, Illustrated by exam∣ples. 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 hea∣venly 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. Par∣ticular directions in this Case. Reas. 8. The differ∣ent tempers of mans Body. Reas. 9. From the differ∣ence in the encouraging occurrency of Gods provi∣dence.

WEE come now to the next Doctrinal conclu∣sion which was raised from hence, there was a time when Moses was affraid, he did forsake E∣gypt out of fear; now Moses by faith did forsake E∣gypt 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 differ∣ence between the spirits of Gods people at sometimes and at other times, As Elijah was a man of mighty cou∣rage 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 o∣ther day hadst such a courage: And so David, there was a time when David was affraid; and behaved him∣self 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 un∣to 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 be∣fore 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 Jere∣miah 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 re∣proach 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 cour∣age had he. And so in after times many of the martyrs, sometime what mighty feare was upon them, and af∣terwards what strength and courage had they. As Bi∣lney, 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 martyr∣dome, and had abundance of Courage, as may be read in his story. And so Saunders when Doctor Pendle∣ton 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 abun∣dance 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 pre∣vail 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, with∣out 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 re∣ceiving 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 work∣ing

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 dis∣position 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 wo∣man 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 main∣taine 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 o∣pinion, and he is mightily against them, but come an∣other 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 fur∣thering the truth of God and his Gospel, then any truth of God that comes to the soule at this time, it pre∣vailes 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 him∣self, 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 man∣ner 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 pre∣sently, because God did so dispose of Lydias heart as it was fitted to the truth Saint Paul spoke of: as ma∣ny 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 answer∣ed, 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 comman∣deth 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 ordi∣narily 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 o∣thers 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 some∣times 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 o∣thers, 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 be∣ing convinced, I never was stirred before, and now me∣thinks there is such mighty power in them as I cannot stand against them, what was the matter? and so in o∣thers: 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 can∣not see it; And therefore it should teach us to have pa∣tience 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 con∣sumed, and the fire burne bright: So in the graces of men and women, sometime there is a great deal of corrupti∣on 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 chil∣dren, 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 disci∣ples

called to fasting and praying, they were hard du∣ties 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 e∣nough 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 re∣freshments 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 som∣times 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 breath∣ings of Gods spirit, not only in consolation but in assi∣stance 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 stan∣dard against him. So when there comes a strong temp∣tation 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 ei∣ther 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 stir∣ing 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 comfort∣able 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 slug∣gishness may get nothing by it, as thus, take the advan∣tage 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 dead∣ness 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 diff∣erence 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 dif∣ference 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 encou∣raging providences of God, so there may be much dif∣ference 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.