§ 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 controversies with it, to shew any favour towards it ; and Satan helpeth. Because he knows nothing can stand and prevail against God, or a soul that relieth on 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 gi'ace, when he finds every condition draw him nearer to God ; for thus it
* Ccrtum est, nos vclle cum volumus, sed ille facit ut velimus. — Aug. For the thought, not the words, see Conf., Book VII., iii. 5, aud elsewhere repeatedly. — G.
THE soul's conflict. 199
appears that sucli love God, and are called of liim, 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 ' stu- up the grace of God ia us,' 2 Tim. i. 6, that so it may be kept a-working, and in vigoiu- and strength. It was David's manner to awake himself, by bidding both ' heart and hai-p to awake,' Ps. Ivii. 8. 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 like 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 hvely 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 everything, the nearer it comes to God, the more it hath its perfection in working. The happiness of man consists 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 ; * Da\id being stirred, stirs up himself.
§ V. 4. We see likewise here a further use of soliloquies 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 tm-n to God, the work of the soul is imperfect. Then the soul worketh as it should, whenas by reflecting on itself, it gathers some profitable conclusion, and leaveth itself with God. David, upon re- flecting on himself, found nothing but discouragement ; but when he looks upward to God, there he finds rest. This is one end why God suflers the soul to tire and beat itself, that, finding 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 religious pretend, for an excuse, his temper or provoking 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 with 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, calling them back again to their former communion with God; and so gi'ace takes occasion, even from sin, to exercise itself.
§ VI. 5. Observe further, 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 Bet her foot upon. Gen. Aiii. 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 om- hold of God, we should find nothing but trouble and unquietness in any- * A connective ' and ' in C.
200 THE soul's conflict.
tiling else, that so we miglit remember from whence we are fallen, and return 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 spiritual judg- ment 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 recovers 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.