disobedience when a man sinne against such strong and continued cals a friend takes it ill when he is often denyed and long put off in a thing much desired and strongly requested 3 Listen to conscience for that is Gods deputy and it will tell you what it is that God takes ill at your hands observe at what dore conscience layeth this sad birth this miserable plight of soule which you are in for that is like to bee the Father as God witnesseth with our spirits so usually he chides with them at least he never chides without them but when he will rebuke he sets conscience to doe it heare then its errands and receive its charge it may be it will say this is thy pride or thy slightnesse in duties thy neglect of God and Christ thy harboured lusts c. I deny not but Conscience may erre and doth often charging that as sin which is no sin or making sin greater then it is or accusing a man of that which he is not guilty of or judging and condemning when the sin is pardoned therefore I adde 4 Pray the Lord to shew you wherein you have offended it was Elihu his counsell to Iob in his sad case Surely it is meete to be said unto God I have borne chastisement I will not offend any more that which I see not teach thou me if I have done iniquity I will doe no more Job 34.31 32. And when you are convinced of the evill of your wayes then look on them mourn over them◠what a thing is this that I should provoke him to leave me in whose presence I have had such light such life such strength such liberty such peace such victories such treasures such joyes Heare oh ye heavens for I have committed two great evils I have forsaken the fountain of living waters an◠have digged to my selfe cisterns broken cisterns that hold no water Jer. 2.12 Oh wretch that I am that that precious communion which I had with my God was of no more esteem with me that those sweet streames of comfort which I now want but then had from the well of life those quickning beames from the Sun of righteousnesse those refreshing those ravishing sights and tasts of Jesus Christ those pleasant banquet◠which I had in the ordinances and i◠duties those blessed embraces of the everlasting armes of the Lord my God were of so low account with me that I should lose them by my folly I have been careful to keep my name my state my health yea my vanities but I have not been careful to keep my God that life and comfort of the Spirit which Christ purchased with his blood I like prophane Esau have sold for nought Woe is me that the Spirit of Jesus Christ should come in mercy to make his abode with me and yet hath no better entertainment I set the doores open that he might depart yea by entertainning lusts and vanities I have made him weary of his dwelling and he is gone in anger that came in love u Lysimachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. Apophth de sanitate tuendâ that which I begged with teares and enjoyed with comfort I have lost for sin oh what have I done against my God yea what against my selfe what madnesse was this to gain my lusts and lose my God like that great Commander who sold himselfe for a draught of water Thus break open the rountains within and adde sorrow to sorrow drink your teares like water and mourne and mourn again say oh my folly that have lost that for want of care which now◠would redeeme with my blood bu◠when once God is gone who can te◠me when he will returne againe he◠goeth from many and takes leave for ever and now if I goe long in heavinesse I may thanke my selfe if my soule be spoiled with long hostilities and tyrannies of the power of darknesse if my sins rage like the Sea if I walke a◠a shadow of death my owne hand hath brought all this upon me for God left not me till I left him x Tu me non deseris nisi prius ego te deseram Aug. in Solilo cap. 14. Yea further cause the waters of sorrow to rise yet higher look upon former times and say what was I then what am I now my silver is become drosse take up the lamentation of the Church and make it yours How is the gold become dimme how is the most fine gold changed the stones of the Sanctuary are poured out in the top of every streete the precious sons of Zion comparable to fine gold how are they as earthen pitchers the work of the hands of the potter they that fed delicately are desolate in the streetes they that were brought up in scarlet embrace dunghils her Nazarites were purer then snow they were whiter then milk they were more ruddy then Rubies their polishing was of Saphire but now their visage is darker then blacknesse their skin cleaveth to their bones it is withered it is become like a stick we are orphans and father lesse our necks are under persecution and we have no rest servants have ruled over us and there is none that doth deliver us out of their hands the joy of our heart is ceased our dancing is turned into mourning the crowne is fallen from our heads woe unto us that we have sinned for this our heart is faint for these things our eye is dimme Lament 4.1 2 5 7. Chap. 5.3 5 8 15 16 17. Look about you and gather matter of sorrow into your hearts cast your eyes upon your wayes and say how little good have I done how much evill how poore is my life my duties like things without life and my unfaithfulnesse appeares as the light in all my wayes I wonder how I could own such actions which stand all like the children of beggers clothed with ragges and full of vermine cast your eyes upon others and say such as had lesse engagements lesse encouragements then I are got far◠before me the last is first and the first last many are grieved and dulled by my deadnesse that should have been quickned by my life look up to God and say Oh foolish and unjust man have I thus requited the Lord my God look up to heaven and say I might by sowing much have made my harvest rich and full but now it is just I should reap little that have sowed little yea that having sowed vanity I should reap iniquitie Repentance is the way to make up your losses and to repaire your ruines God hath promised grace and mercy to the penitent y Qui delictis poenam per judicium destinavit idem veniam per poenitentiam spopondit Tertul. de poenit When thou art in tribulation all these things are come upon thee or have found thee if thou turne to the Lord thy God thou shalt finde him for the Lord thy God is a mercifull God he will not forsake thee
his Spirit I have spoken of this before but I will adde somewhat more here in discovery show men sinne against the Spirit Know therefore that thou mayest grieve the Spirit Grieve not the Spirit not onely by doing evill voluntarily against knowledge but also by omitting good remissenesse in good 1. By omitting of a knowne dutie By omission of duty when God sheweth you what is good and stands ready to helpe you if you walke not in your way you provoke him to leave you and because this is â—n evill so incident unto men through doth and worldly affections and distractions I will briefly declare 1. the sinfulnesse of it 2. For 1. It is sinfull It is a denying of Gods due the foolishnesse of it First It is a denying of God his due a withholding from him that which â— due to him as you are his creatures sovants children a people in covenant he comes not to you as that cruell sovant to his fellow servant Matth. 18.28 29. but he entreats and graciously moves for his owne he forgave you all your former debts and now though â—â— might demand the whole yet he is content to take it as you can pay it and will you now deny him the flesh calâ— and you yeeld the world command and you obey yet you are not debtorâ—â— these but to the Spirit Rom. 8.12 God comes with one hand to give as wâ—â— the other to take and he gives more to you then he demands of you â—â— gives you leave to aske him what sâ—â— you will Matth. 21.22 and is not bâ—â— ward to heare He doth not turne baâ—â— your prayer Psal 66.19 20. he nâ—â— have said upon your praying to him Solomon of Adoniah God doe so to â—â— and more also if Adoniah have not spâ—â— this word against his owne life 1. King 2.18 And if he should shut out your prayer what a sad case would you be in therefore be not of a withdrawing heart to deny God Consider further when you doe neglect and refuse to doe your duty you deny his Soveraignty and in effect you say as Pharaoh Who is the Lord that I should obey his voyce Exod. 4.3 and as those rebells this man shall not have dominion over us Luke 19.14 And your denying of God in this kinde Your denyal worse than the denyall of of others is worse than when the vicked and such as are forsaken of him doe deny him for 1. they stand not so â—ngaged unto God God hath not paid so deare for them You are more engaged he hath not done that good for them that he hath done for you they have not so given up themselves to him as you have done yet then they doe not what they know he visits their sin upon their heads God took the Kingly throne from that great King Nebuchadnezzar for his sin and so God dealt with his son Belshazzar the reason you may see Dan. 5.22 Thou O Belshazzar his sonne hast not humbled thy selfe though thou knewest all this 2. You deny God in a sinall matter You stand with God for a small matter having given up your selves to God if a man sue to a woman hetaketh it not so ill that she will not bestow her selfe upon him as being his wâ— that she denyeth him some particula duty 3. You have found muchgood in the way They never knew that of God not of his way as you have done they think it is a hard way and that God is an hard master but you have found much good 1. A gracious assistance God meeting you in the way with a gracious hand of help 2. A sweet recompence the work hath beene your wages it hath brought meat in the mouth There may be speciall and great finfulnesse in omission therefore it is very sinfull for you to withdraw from the way Secondly there be other particular aggravations of thesinfulnesse of this respecting the duty In respect of the duty neglect 1. In respect of the duty omissâ—â— becomes more sinfull When the duty is of great importance 1. When the duty is of great importance when much hangs upon it a 1. the dutyes of publick places Magistracy or Ministery for if such be neglected much evill followeth 2 the dutyes that have greatest influence into the life of a Christian as meditation searching the heart repentance c. If these be not done God loseth his due many other wayes because the spirit and life of other dutyes depends upon these all dutyes are necessary but some are of more importance there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things must be especially minded Matth. 23.23 Luke 11.42 2. When the duty is much enforced When much enforced by former resolutions by present impulsions 3. When muchgood hath come by it When you have found much good in it 4. When it is most facile in respect of ability and opportunity in such cases the disobedience of the heart is greater When most facile and so the sinne also is greater 2. In respect of the neglect the sinâ—ulnesse is encreased In respect of the neglect 1. When it is extended when volintarily a man lives in neglect of that he knoweth When extended 2. When not lamented the heart being not only stubborne Not lamented but secure senselesse impenitent in these cases this sin becomes exceeding sinfull and very provoking 2. Secondly as it is sinfull so it is foolish As you have seene the sinfulnesse so cast your eye upon the foolishnesse of denying God what he calls for 1. Against true reason In every voluntary action you have a reason that moves you a Voluntas est appetitus rationalis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. l. 1. c. 10. especially when two wayes are set before you now then consider what it is that moves thee to withdraw thy selfe from that unto which thou art excited of God what is it the shunning of any evill thinke then if the good which is in Gods way be not greater then all evill and if the lesse of God be not a greater evill thin all the evill thou shunnest or what is it the difficulty of the duty think the hast thou not found the way smooth doth not God offer his hand with the to the worke what is the worke to the wages or what is it to gratifie thy seâ— with some present advantage think then if any thing can be good with out God and if there be not a greater good in his way and if thou maist not have that very thing in Gods way which thou seekest out of it Thus you will finde that without reason you deny God 2. It is a leaving that way which wisedome and goodnesse direct to God hath devised the best way for your good his wisdome and goodnesse have conspired to prepare that way which might be best for you therefore to follow your owne counsells and affections before his counsell is folly
Proposition It is safer to exceed then to come short it is safer to extend you selves by over-abounding then to c◠short it savours of a better spirit wh◠a man is free though in excesse the when he is slack and back ward and is not so much evil by abounding so◠what to pinch the flesh as by abating suffer losse in the spirit the things the concern the body are not of such va◠as those that concerne the soule 〈◊〉 so much the more cause you have 〈◊〉 ther to leane to the right hand because as there is a greater worth in the w◠on the right hand so there is usually disposition inclining rather to the 〈◊〉 hand Few men offend in passing their bounds More men are found defective in giving almes then excessive and so where one is in any way of piety carried with too full a gale an hundred lye becalmed where one piece is more than weight many are found too light 4 Proposition Fourth Proposition A man must not make his disposition a rule alway Which in three cases is hardly bounded That a man must not be ruled by his own disposition but must seek arule to walk by for in some men the heart hangs with perpetuall hungring after converse with God that if there were nothing to limit them they would scarce doe any thing else and there are three things draw the heart still unto God 1 Great comforts in meeting God in duty Great comforts these make the soule to say as David It is good for me to draw neare to God Psal 73.28 When God opens himselfe and his treasures and lets in his people to his presence and feasts them with spirituall and joyfull sights and tasts this makes them loath to leave but they hang unto duties as the child to the breast and finding so sweet a conjunction of plenty and sweetnesse are filled with delight and are ready to say to all things else as Abraham to his servant when he went up to the mount Stay thou in the valley the spouse vns with her beloved and found him as a apple tree among the trees of the forrest whose fruit was sweet unto her taste hee led her into his wine-cellar and she was ravished with his love and greatly solaced in his sweet embraces and now see what care shee takes to keep that which she joyed to have and feared to lose I charge you oh ye daughters of lerusalem that ye stir not up nor wake my beloved till he please Cant. 2.7 But in such a case it is a point of obedience and self-deniall for a man to leave his banquet to do that which he is called to and we should so prefer God to all our comforts as to bee content to come downe with Moses from the Mount when he hath businesse for us below 2 Love to God Great love this is of a living and large disposition and apt to draw the heart much out he that loves come as a friend he loves to come and converse with God and even then when his necessities are not urgent yet his heart is drawing heaven-wards as the wife loves to be with her husband c. 3 Necessitousnesse of spirit Great necessities when one is sensible of great wants great corruptions tentations feares then he is apt to be over-solicitous and active especially when such an afflicted spirit hath either both of these two things 1 An opinion that all good lyeth in duties When men thinke that a hard heart may be softned a stiffe heart bowed a corrupt heart changed and all good attained by labour and sweate men that know what it is to want these will worke even their soules out of breath and are so carried with desire of the good that they are not sensible of the labour But remember all lyeth in Christ and therefore you must seek it from Christ by the meanes if you make duty and endeavour your refuge you are deceived 2 If there be an opinion that God will not accept lesse this is the case of many they have been at prayer and that not only in sincerity but with importunity and with a full tyde of spirit and yet they are afraid to betake themselves to their employments out of opinion that they have not done that which is sufficient but that their occasion and necessity cals for more still but herein men have under-thoughts of God as if he were like the gods of the heathen that did not heare or as if hee were hard to be entreated For a close of this businesse I will in a briefe view present some things that are considerable in way of satisfaction in such cases Farther considerations to cleare the question 1 Distinguish between occasions and duties ordinary and extraordinary Distinguish betwixt duties ordinary and extraordinary for as when an extraordinary or great person comes all stand by and give him place which we will not if an ordinary and common man come so affaires and things of the world and nature doe stand for their own and will not be set aside for ordinary duties to waite at the closet dore as when an extraordinary service is performed Your time is divided betwixt heaven and earth therefore you must not only give to both but with equality each must have his owne 2 There is a time to waite as well as to work Know there is a time to waite as well as to work when you have presented your suites with what strength you are able now faith must come in and lay hold upon the promise and you ought to beleeve that God heareth for you have his word The eyes of the Lord are upon the righteous and his eares are open to their prayers Psal 34.15 Remember you come not to God to obtain a promise and grant but it is obtained in Christ you must only sue it out by prayer and whatsoever you aske in Christs name beleeving you shall receive it Mat. 21.22 so Davids practise he begins often with prayer but ends with praise it is want of faith that causeth unquietnesse though you should not rest in your duties yet you should rest in the promise if God heare not at first yet he will heare at last yea he heares when you thinke hee heares not But you must give God time that is all he requires the thing shall be yours but the time is his doe with your prayers as with your seed be patient til God come Behold the husbandman waiteth for the precious fruit of the earth and hath long patience for it untill he receive the early and the latter rain Ja. 5.7 Be ye also patient stablish your hearts for the comming of the Lord draweth nigh When you have preferred a petition to the King you do not fall presently to write another but you waite a time convenient and then you move again so doe with God the doore is open you may come again in due time but live by faith and
of sin pag. 114 When God departs sinne increaseth two reasons pag. 115 Two considerations about the renewed power of sin pag. 118 Two cautions in concluding Desertions by the renewing of sin pag. 122 Q. How it may bee knowne when sinne is growne stronger A. By the Roote which is 1. The Affection pag. 123 Foure degrees of love to sin pag. 124 2. The mind and that gives strength to sin 1. By good opinion of it pag. 126 2. By working unto sinne which it doth three waies pag. 127 2. By the Branches the spreading of sin appeares in three particulars pag. 128 3. By the fruits of sinne Inclination pag. 129. Action pag. 129. In the acting of sin the power of it appeares in foure particulars pag. 131 4. By the soile that feeds sin pag. 134 CHAP. 13. 3. The third Rule to judge of Desertions is the consideration of the meanes of Grace pag. 135 Two considerations propounded for the Discovery of this pag. 136 Thus of the Symptomes of Desertion CHAP. 14. 3. The causes of Desertion Instruction pag. 141. Correction pag. 141. 1. Desertions are instructions and teach the knowledge 1. Of our natures ibid. 1. Our sinfulnesse pag. 142 2. Our weakenesse pag. 145 2. Of our graces pag. 145 1. In the freeness of grace pag. 146 2. The necessity of grace ibid. CHAP. 15. 2. Desertions are corrections pag. 149 1. Of Pride ibid. 2. Of Carelesnesse pag. 151 1. In not accepting the seasons of grace ibid. 2. In neglect of the meanes of grace shewed in two particulars pag. 153 3. In neglect of duties of godlinesse Three failings in duties pag. 156 4. In neglect of watchfulnesse pag. 159 CHAP. 16. 3. Grieving the Spirit pag. 161 How the Spirit is said to be grieved pag. 162 Two things by which the Spirit is grieved Dishonour pag. 163. Disobedience pag. 163. 1. The Spirit is grieved by Dishonour 1. Directly in five things pag. 164 2. Indirectly when wee doe such things as occasion it pag. 167 CHAP. 17. 2. The Spirit is grieved by Disobedience and resistance of the Spirit pag. 167 The Spirit may be resisted in others two waies pag. 168 The Spirit may be resisted by our selves pag. 169 1. When wee hang off from that good to which we are strongly moved pag. 170 The sinfulnesse of this in foure things pag. 172 2. By sinning against light 1. By willing evill pag. 172 Q. Whether it bee worse to will evill than to doe it pag. 172 2. By doing evill especially in 7. cases pag. 176 3. By voluntary impenitency pag. 182 Three Reasons of it ibid. CHAP. 18. 4. The Cure of Desertion where are Rules prescribed 1. Preservative for all 1. By way of perswasion that men would labour to maintaine a constant communion with God ibid. Sixe considerations to perswade us 1. Wee may lose much of God ibid. 2. Wee may lose that quickly which will hardly be recovered pag. 185 3. The losse will be grievous pag. 186 4. It is possible to be kept ibid. Two objections answered pag. 187 5. It is an excellent thing to enjoy God pag. 189 6. It is necessary to have the assisting presence of God pag. 197 1. Wee alwaies stand in need of divine presence shewed in many things pag. 197 2. Especially at some times as in seven cases pag. 198 CHAP. 19. 2. By way of Direction how to retaine the happinesse of Divine Assistance pag. 204 1. When you have it acknowledge it 1. With thankfulnesse ibid. 2. With faithfulnesse pag. 206 2. Vse it else we grieve the Spirit pag. 209 The Spirit is grieved 1. By omitting of a knowne duty 1. The sinfulness of this aggravated pag. 210 2. The foolishness of it shewed in foure things pag. 214 2. By remisnesse in good pag. 217 The difference betweene our deficiency in doing good from the insufficiency of strength or malignity of heart in two things pag. 217 Sinfull defect is 1. By doing lesse for quality pag. 218 2. Lesse for quantity than we should pag. 219 CHAP. 20. 1. Q. How may a man know when his deficiency is imputed as sin to him answered in sixe things pag. 221 2. Q. How may a man know that he doth his duty when the heart is still pressed to more than is done Answered 1. By way of Caution 1. Be liberall pag. 224 2. Be rationall pag. 225 Two things vene the soule with a kind of spirituall oppression 1. An erroneous conscience pag. 226 2. Sathan two reasons of it pag. 228 Q. How a man may know when hee is pressed to good that it is by Sathan Answered in three things pag. 230 2. By way of proposition 1. Pro There are bounds of duties of godliness pag. 233 The bounds of action are 1. Of extrusion shewed in three rules pag. 234 A threefold molestation by doing lesse than God calls for pag. 235 2. Of limitations pag. 238 Q. Whether a man may doe too much pag. 238 Three considerations about the limits of Duties pag. 240 2. Pro There is a prudence directing as well in measure as in matter and manner pag. 245 3. Pro It is safer to exceed than to come short pag. 246 4. Pro A man must not make his owne disposition a rule alwaies pag. 247 Three further considerations to cleare the question pag. 250 CHAP. 21. 3. Direct Beg assisting grace pag. 254 In prayer for helpe three things considerable 1. The Rise which must be 1. A strong desire of walking with God ibid. 2. Necessity pag. 256 2. The carriage of our Prayer pag. 258 3. The end of our Desire pag. 261 CHAP. 22. 4. Direct Keepe Gods favour and crosse not his will pag. 263 Two Rules for this 1. Keepe up love pag. 265 The efficacy of love shewed in five things pag. 267 2. Hold fast this truth that that is best which God wils pag. 272 Meanes to hold fast this truth expressed in many particulars pag. 273 CHAP. 23. 5. Direct Keepe in Gods way pag. 279 Two things to be carefully observed ibid. 1. Q. How a man may know that hee is called to any worke three answers to it pag. 280 2. Q. Whether evill men have that flush of Spirit which they have in duty of God or no Answered in many particulars pag. 283 CHAP. 24. 6. Direct Be doing and wisely and diligently use the meanes of grace pag. 289 The faults of men in the use of the meanes 1. Prophaneness pag. 290 2. Confidence misplaced pag. 291 3. Not comming to them for this end pag. 292 4. Not using them in faith pag. 293 5. Not drawing out the efficacy of them pag. 294 Inducements to seeke God in this way 1. It is Gods way pag. 294 2. His promise is with us ibid. 3. God hath been found pag. 296 4. It is Gods glory to meet his people pag. 297 5. Consider with whom we have to doe ibid. CAAP. 25. 2. Counsels to such as are Deserted pag. 299 1. Consider if it be not so pag. 300 2. Make haste
but Desertion is an eminent abatement of it so that there is an eminent decay of affection and fruitfulnesse and an eminent increase of darknesse and lust As a child cannot be said to be forsaken of his father when hee abateth somewhat of the height and fulnesse of his maintenance but when he keeps from him things necessary suffering him to wander up and downe to goe ragged and torne pinched and wasted with hunger and cold and not relieving though the sonne sue and entreat him to pitty him Then you may say God hath deserted you when he leaves you under the pressures of unbeliefe and the power of corruption and yet though you cry and call supplyes are restrained and you are suffered to walk in the valley of the shadow of death 3. Desertion is not to be judged by an indisposednesse and deadnesse partiall When the deadnesse is universall but universall Not all suspension of grace makes this mournfull state for as I have shewed sometimes God hides himselfe from one part for the quickning of another and may be most abundantly present where he seemes in great measure departed as I shall shew hereafter But when a man is overgrowne with deadnesse which spreads over the whole man that a man is now lesse in affection lesse in action yea unmeet unwilling unapt to all good and the means of good being abated in all his former life and lustre then he is deserted there maybe indisposednes to fome duties froÌ„ sundry causes but when a man is lesse in all then he is in this wofull state 4. Not every interruption of communion with God When the deadnesse abides on the heart not every present distemper and indisposednesse argueth God to have withdrawne himselfe There may be cold blasts stormie weather troubled aire darke clouds in the spring yea in the summer season A man cannot conclude from some present chilnesse or benummednesse of spirit or from some stormes of impetuous lusts that he is deserted The deadness of a deserted soule is not a transient but an abiding deadnesse not a slumber but a sleepe not a fit but a state of spirituall benummedness As a mother is not said to forsake her child that goeth away and returnes quickly so Desertion is not a present short abatement of Gods quickning presence but a continued cessation for some space of time it may be long CHAP. V. That a man may bee Deserted and not know it with the Causes and Evills of it I Have done with the State of a Deserted soule the next thing is the Symptomes and Consequences of it which will give some help to a man to know whether he be in this state or not And it is needfull to declare the signes of it for often men are in this lamentable case and know it not as in another sence it is said of Sampson when he awaked out of that sleep in which he lost his haire that he wist not that the Lord was departed from him Judg. 16.20 So it is true of many God is departed from them and they misse him not till they awake out of their sleepe n Et vigil elapsas quaerit avarus opes Quest But is it possible that that man should be so besotted that falling from a blessed course of sweet communion with God A maÌ„ may be deserted and not know it into so grievous an estrangednesse from him he should not perceive it can a man fall from such a height into such a depth and not know it Ans Yea certainly and there are divers causes of it as 1 there may be a great flush of spirit and much activity from false principles so that a man may seeme to be the same and to enjoy God as he did when if it bee observed hee hath lost much and the greatest part of his life stands upon other pillars as vigor of nature strength of parts inforcement of conscience respects to men false joyes fanatick dreames superstitious rules c. these windes often fill the sayles these waights move the wheeles even there where there is little of God 2. Gods departure is graduall as hee comes not all at once but by degrees so he departs not suddenly but gradually as the Sun riseth by degrees and sets by degrees and so night creepes often upon men before they are aware So God by degrees estrangeth himselfe and leaves the soul to wither by degrees as in a body languishing in a consumption there is not such an apprehension of the going out of life and the comming in of death as in him that receiveth a sudden mortall hurt and as he who wasteth in his estate by little and little is not so sensible of his decay as he that loseth all at once So if a man should fall from a heavenly converse with God and from a flourishing spirituall state into a livelesse and barren condition on a sudden he would be more affected with it but now his fall is graduall therefore lesse seene a hill is sometimes drawne out into such a length that the descent of it doth scarce appeare In Gods way a man may descend dayly yet because his decay is as it were broken into so many small parts he hardly seeth it old age and gray haires come slowly and slily they come by stealth one gray haire creeping after another and here and there upon them they know it not Hos 7.9 A decrepit weake state steales upon men their soules being like dreyning cisternes which empty themselves by drops and so emptinesse overtakes them before they see it while they think they are rich they become poor Apo. 3.17 3. Men lose much of God and know it not Men mistake and are many waies deceived in judging because they rest too much upon other things that doe deceive them some things without them cause them to mistake as 1 a pride and conceitednesse raysed by comparing themselves with others worse than themselves 2 the testimony and applause which others give them especially if by many by the godly by the wise praise blinds them and holds them in a sweet dreame of an imaginary excellency 3 transient and fleeting gales God now and then breaking in with potent workings and that rather to exercise of guifts for his office and for others sakes that they may be built up They consider not themselves when themselves indeede wither 4. They consider not nor examine their estates they lay down their watch and hold not continuall sessions for Judgement of themselves therefore changes befall them and they know it not when men cast not up their estates they may grow poore and not see it Conscience is the soules watchman yea her Iudge â—ow if there be a vacation and the Judge fits not a man may be spoyled of much of his estate and not bee righted except wee judge our selves frequently wee cannot know our selves fully but may lose and not see it But it is needful to know whether we be Deserted
or not You see then that one may be Deserted and not know it but it much concernes a man to be vigilant that he may discerne Gods accesses to him and recesses from him For 1. Else though hee enjoy God hee cannot be thankfull it is not the presence Else though God be enjoyed yet we shal bee unthankfull but the evidence and sense of mercies that rayseth thankfulnesse hee that receiveth not and he that knoweth not that he receiveth is alike unthankfull when a man lyeth long out of the ballance of Judgment hee knoweth not whether he bee better or worse God may be present in many gracious counsels checks incitements impulsions and yet have little thanks for his precious mercies except they be observed If a Prince come in favour to visit thee and stand knocking and be not known thou canst not acknowledge that high favour with thankfulnesse And though Christ stand at the doore and knock that thou mayst open that he may come in and sup with thee and thou with him if thou know not this day of salvation and this season of grace it cannot affect thee What a sinne is this God is with thee by secret workings of his Spirit he is with thee in thy way and in the meanes of grace and thou observest not But it is with thee as with Iacob in another case Though wee enjoy not God we shall be secure who sleeping knew not what had befalne him but when hee awaked then hee said God was in this place and I knew it not Gen. 28.16 2. Except you know how it fares with you if God be departed you will lie still and not enquire after him o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. Rhet. l. 1. c. 5. Hee that is sick and knoweth it not seekes not for cure The whole that is such as thinke they are well need not the Physitian but the sick such as feele their sicknesse and paine Matth. 9.12 They that are rich in their owne opinion seek not for supply but say They want nothing Apoc. 3.17 He will neither beg nor worke for bread that is full He that thinkes all is well and seemes to be something when he is nothing Gal. 6.3 is at rest as one that needs not It is said that the Pharises need norepentance Luk. 15.7 that is they know no need because they see not their sinne No man seekes that he thinkes he hath therefore looke well to thy selfe lest thou be deceived A man may goe on with an opinion of a good estate and be mistaken As the hungry man dreameth and behold he eateth but when he awaketh his soule is empty and as the thirsty man dreameth and behold he drinketh but when he awaketh behold he is faint Esay 29.8 so you may be in a beggerly condition while you conceit you are rich Except you search your selves and till you awake out of your dreame and behold your misery you will not seeke for remedy What brings the beast to the river but thirst and heat That man will not seeke for the Well of life that feeles no want Necessity is the mother of industrie and indigence breeds diligence 3. It is a contempt of God not to observe what interest you have in him Not to seeke to know this is to contemne God and what communion with him If a friend much more if a King come to thy house and thou take no notice of his comming in or going out will he not take it ill and count it a great neglect of him Is it not a signe his company is not valued whose presence is not accepted and whose absence is not regarded Things that thou prizest thou keepest with care possessest with joy and losest with grief A small matter may be lost and not missed but if a jewel be lost it is soot missed Consider if an husband had occasion of departure for a season and the wife should not be loath to part with him p Indicium amoris est non delectatio illa quae pulchri praesentia percipitus sed morsus dolor qui eo avulsosentitur Plut. de profect Virt. nor grieved to want him would not all say she loves him not When you make a feast you sit not downe till the chiefe guest come and when hee comes you meet him with all fit respect and kind entertainment If then you sit downe to make merry with the creatures when God is not come in to sup with you Apoc. 3.20 or when you entertaine your pleasures and delights and profits and other worldly contentments and give but slender heed and respect to God so that his presence or absence is not much to you it is a signe he is not your chiefe but you despise him therefore be carefull to observe diligently how God is with you that you may not lose him and not see it for this is to contemne him Adde this that Gods withholding himselfe is a signe of his displeasure q Substractio gratiae est maxima poena Altis in sent l. 2. tract 30. q. 2. and it is a great provocation to slight it CHAP. VI. Rules to judge when one is Deserted The first is the consideration of his graces First their activity is abated SInce men may be Deserted and not know it and since it so much concernes all to know how it fares with them in this case I will propound some rules for their helpe in judgement of themselves in this point These rules are three considerations or the view of three things 1 Their graces 2 Corruptions 3 Meanes of grace First rule First rule Consideration of graces in which whē one is deserted will be decay in respect of Consider your graces which you have received for when there is a variation of divine influence there will be a change in the new man as you may reade in the very face and countenance of the earth what her receipts are from the heavens whether the heat and rain be liberally or sparingly afforded so when the Sunne of righteousnesse shuts in himselfe it will soone appeare in the change of your spirits In times of desertion there will be a change in your spirits in respect of 1 Activity 2 Light and sight 1 Activity which appeareth by 1. Unfruitfulnesse 3 Affection That decay of spirituall activity appeareth and sheweth it self in 2. things 1 Vnfruitfulnesse in good 2 Indisposednesse to good 1. There is lesse done there are fewer fruits you are not so frequent Lesse done and so abundant duties are curted and clipped God hath not his services in that number and measure as before you doe not so much good by counsels perswasions reprehensions and such other offices of Christian love but are become more uselesse and fruitlesse In this abatement of action there are three things considerable 1. It is voluntary There is an abatement sometimes for a season out of necessity as in case of bodily infirmity or other inevitable occasions but this is
not sinfull where the affection and desire to duties is not quenched but held up in strength But when men do voluntarily lay downe their strength of holy endeavours in the wayes of God and move more slowly and negligently either much omitting or slightly performing the duties of godlinesse it is a signe that it is not with them as it hath beene Apoc. 2.4 5. 2. It is an abatement especially of such acts of grace as are internall and most proper to a godly man Especially in internal and most vitall actions as mourning for sinne rejoycing in God selfe judging heavenly improvement of the promises and providence of God desire of Christs appearing c. There may possibly be an holding up of duties externall as hearing prayer c. but if these inward actions and motions of the new man cease it is a certaine argument that a man is upon the losing hand Externall duties may be upheld by the power of conscience and other causes but those inward acts cannot spring but from an inward root Here Grace inherens is the womb and grace assistant is the mid wife the one gives disposition the other action so that when a man is lesse in these he hath lesse of God 3. In the abatement of externall acts In personall and secret duties there will be lesse done in personall and secret duties than in more publick duties which are with and before others pride and other civill respects may enkindle a false fire in a frozen heart the breath of applause may fill the sails move the ship which otherwise would lie still or move another way A Pharisaicall spirit will be much quickned with praise and glory and a servile spirit will be much provoked by feares men are content to doe more then they would sometimes through hope of the favour of men sometimes through feare of disfavour But such are moved not by the spirit that is from above but by the spirit that is in the world therefore judge your selves by secret acts follow your selves into your closets and retiring places and observe your diligence endevour and spirit in your hidden wayes and secret duties for what you are in them that you are indeed as then you may best take your height when you remove all advantages for if you stand upon any thing you will seeme higher then you are so you may best see the temper of your spirits when all externall enforcements are absent when you are your selves without the ingrediencies of respects to men to intermingle with your spirits As there will be lesse done in a time of desertion and an abatement of fruitfulnesse so you may discerne an indisposednesse By indisposednes and unmeetnesse to duties 1 Lesse willingnesse you may doe good Lesse willingnesse but it is rather as a taske r Nil nisi jussus agit Ovid. than a delight and you are not carried to it so much out of liking and contentment as by a compulsory judgement which layeth a necessity on you that you doe it as a debt and due which the law exacts upon paine of imprisonment but not as a free-will offering and Eucharisticall sacrifice When the heart is filled with God its delight is with him and he yeelds obedience in love and counts his worke wages an evill heart is hardly drawne to good it quarrels with the rule and is loath to be bound David when he was in distemper and left in the rage of his corruption was not willing to be limited by the law of God but when he was himselfe then he loved it Psal 119.129 Gold and silver was not so precious he chose it v. 137. he took it as his portion vers 57. I said oh Lord this is my portion I will keep thy words Å¿ Calvin in loc When a man enjoyeth God his walking with God is his life he is much affected with converse with him partly through love and sutablenesse to God in respect of which he is the Centre to which he tends and in which he rests partly through respect to the recompence which he hath in hope and partly for the sense of sweetnesse which he hath in his converse God meeting his servants with satisfying comforts sweet embracements and blessed coruscations and beames of mercy and loving kindnesse so that they say in their hearts with David It is good for me to draw near to God Psal 37.28 Yea love mightily commandeth and enclineth the hearts to duties but when a man is in greater distance from God then the pleasant wayes of holinesse which were to the soule as a delightfull Paradife are become as the way of a desart a way of thornes and briars a wearisome and unpleasant path 2 That zeale fervencie which you had will be much weakned Lesse zeal and fervency when God is with a man by powerfull and plentifull supplies of the spirit he musters up all the powers of his soule and cals in all his abilities to wait on God and to doe him service So David Praise the Lord O my soule and all that is within me blesse his holy name Psal 103.1 Observe with what contention and strength you were wont to doe what you did for if now you put lesse to it and goe on in a way of spirituall lazinesse and sloth it 's sure there is a diminution of heavenly influence this seemeth to be the case of the Church in the greatest part of it which caused the Prophet to complaine There is none that calleth upon thy name or stirreth up himselfe to take hold of thee Esay 64.7 CHAP. VII When a man is deserted his light is darkned THe second change which you may discerne in your selves The second change in one deserted is in his light is in your light and sight the eye of the soule that gate of spirituall life and death suffers and this being weakned a man is like Sampson when his eyes were put out t Plerumque oculus contemplationis amittitur post per carnis desideria hujus mundi laboribus animus subjugatur Testatur Sampson c. Greg. l. 7. mor. c. 13. apud Alvar. de auxil grat disput 46. num 2. brought into great misery bondage A four fold evill when God hides himselfe 1 Obscurity 2 Inefficacie 3 Vacuity 4 Incredulity 1 Obscurity Obscurity God shines not into the soule with such abundant light as before u Illuminatio intermittitur intenditur remittitur quis qui spiritum Christi sensit negarit aliquando contingere ut in majori aliquando in minori luce versetur Camer amic collat p. 55. but withdrawes himselfe from the intellectuall part and this causeth a withering and dying in the whole man for as our light is so is our life Psal 119.144 Here is the root of the maine difference betwixt Christians true and false strong and weake one seeth things as another seeth not A wicked man that is learned though he seeme to have light
slight in the use of ordinances in which you were wont to finde the Lord doubtlesse you have fallen from your first love with that back-sliding Ephesus Apoc. 2.4 and it is time to consider whence you are fallen and to repent lest God come against you with terrours to awake you 2 God lesse intended in all endeavours when God is the end of a man in hearing God lesse intended praying c. it is a signe that he desires him in truth and the more he is intended the more he is desired God may be the object of his action that loves him not but he is the end onely of such as love him Observe this a man may doe as much as he hath done yet there may be a decay of his desire appearing in this that God is not his end Quest When God is our end may be known by How may I know when God is my end Ans The end may be considered in respect of its place power The place of the end is in the intention and affection here it sits as in her throne Considering the place of the end and useth her authority and power the soule intends and minds that which is her end as the Archer hath his marke in eye to which hee shooteth Judge then your selves what you intend is God in your eye so farre as you intend him you desire him and no more In the next place consider the end in her power It s power the ultimate end hath the greatest power in a man of all things this power is foure fold to draw rule hold quiet 1. It draweth to it having as it were a magneticall vertue to attract h Amor meus pondus meum eo feror quocunque seror Aug. To draw when it gets into the understanding it sets the will and affections and all the powers of men on action so they that make riches their end are strongly enclined and moved to them willingly and diligently labouring patiently enduring and constantly endeavouring to attain them and where riches are the tearme to which the heart tends it is the principle of motion i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist eth l. 8. c. 9. and the reason of all endeavour so that if it be asked what a covetous man seekes and for what he studies plots sweats toyles moyles the answer in all is riches Doe you finde God thus drawing when you pray receive heare consider what moves you what sets you on worke For not the motion but the mover not the endeavour but the ground of it discovers the end two men may walke in one way yet their end may bee different one may walke for his health the other for his profit so in the same duties of godlinesse the end of one may be pride of another peace of conscience onely but the best end is God Note this that there is a three-fold discharge of duty hypocriticall when a man intends not what hee doth but something else some worldly advantage Conscientious when good is done as a duty and taske Spirituall when good is done for this end that we may please and enjoy God 2. The end rules as it is the ground so also it is the rule of action To regulate as it drawes to it with power so with order it draweth to it in the due and direct way that is it puts upon 1 Inquisition of fit means 2 Due use of them First it puts the mind upon a studious deliberation and inquisition about the fittest meanes Causing inquisition of fit meanes hence comes those many prayers to God which David put up to be directed lead instructed taught in the way that hee should walke Psal 119. hence came his study in pondering on the law the light of his feet and lantern of his paths hence the people being stirred by Iohns ministery to seeke eternall life and to enquire after God came to him and consulted with him What shall we doe So did the Publicans and Souldiers Luke 3.10.15 hence also came that cry of the Jewes and the Jaylor newly awakened from their sleepe of death Men and Brethren what shall wee doe Acts 2.37 Chap. 16.30 Secondly It puts on to the due use of meanes when they are found out Due use of meanes and this is necessary For as a man may come short of his end by wrong meanes so also by not using or misusing of right meanes Note here therefore two operations of the end about the meanes 1. it puts upon the use of them so that if God be a mans end the minding and affecting this will urge and presse to the use of such meanes as God hath appointed and discovered yea of one as well as another he that either useth none or not all intends not God as he ought where a man desires God and makes him his end he findes in himselfe a disposition to the use of all meanes proportionable to the desire of his end which he fully k Finis appetitio non habet limites definitos Arist pol. 1.6 seeks 2 It puts upon the due use of them that is so to use all the ordinances as that in them he may come to God the promise of Gods approach to man in grace and mercy is not made simply to the actions of godlinesse but to the right performance of them as not hee that prayeth but he that prayeth with fervency faith sincerity shall obtaine not the hearer but the wise hungry humble obedient hearer shall find the word effectuall therefore that spirit that directs the heart to pitch on and pursue after the right end doth also lead the heart in the way to it working such dispositions as may fit it to a wise and effectuall use of all meanes he therefore that loseth in the meanes loseth in the end for the end is in the meanes 3 The end holds the heart with it To retaine the heart as it hath an attractive power so it hath a retentive power and its bonds are so strong that nothing can dissolve them and draw away the heart the last end is a mans chiefe good and therefore where it is so apprehended and minded nothing can divide betwixt it and the soule for if any thing should it must be either good or evill good cannot for the soule will not leave a greater good for a lesse and there is no evill so great as the losse of the chiefe good Therefore if you be gone from God it is a sign you make not God your end as you have done 4 It quiets the heart so farre as it is attained To quiet the heart every thing rests in its proper place its appetite is satiated in its end and a man that makes God his end cannot be quiet in his absence but is ever restlesse in his motion and labour after him till he finde him yea nothing can content him till he finds such a presence as he needs though God give riches and health
God doth plentifully recompence the diligence of the Saints in their spirituall affaires and this he would have all men beleeve in their first comming to him That he is a rewarder of them that seeke him diligently Heb. 11.6 But it is just that he that labours not should not eat he that digs not for the pearle should not finde it but that the fruit of spirituall slothfulnesse should be a decay in spirituall estate 3 Neglect of duties and exercises of godlinesse you know the promise Neglect of duties To him that hath shall be given c. Matth. 25. that is he that useth his taknt with fidelity and sedulity shall increase in the same talent I say in the same i Abbot in Tomps Diatr for else it holds not that he that useth the talent in one kinde shall thrive in another for what a man soweth that shall he reape but such as are idle and negligent shall grow worse and worse duties of godlinesse are a Christians trade and he that is slacke in them shall be on the losing hand God will punish the unfaithfull servant and the wages of the idle shall be rods and stripes Now the failings in duties are these 1 When they are omitted Not done this hinders spirituall growth k Inaequabilitas in bono non modo est impedimentum progressus sed causa regressus c. Plut. de profectu virt for not onely contrary acts of vice but cessation of acts of vertue doth weaken the better part we must not think that the livelines and vigorous stirring of spirit gotten in our approach to God in any duty will last alway we live by prayer and reading and meditation as we do in the flesh by food and sleepe and other naturall refections and as the body though it be filled to day and spirits are much cheared yet if there be not a constant use of food it will wax weake so it is with our soules l Quae sunt in motuad finem perficiuntur per motuÌ„ ad finem quia per motum fincm assequuntur Aquin. if they doe not daily and constantly feed themselves in God become feeble and languid yet it must be noted that it is not meere omission but the voluntary omission of duties which hurteth when the heart hangs off and forsakes it as a thing unpleasant then it is in the way to lose it selfe and much of that sweet communion which it had for when the heart withdrawes from God then God withdraws from it Lev. 26.27 28 2 Chron. 15.2 2 When though duties are not omitted yet are slightly done Ill done a Christian may as well lose by doing good evilly as by doing what is evill and as well by misdoing of good as not doing remisse acts weaken habits as well as contrary acts m Aliqui actus ab habiâ—u procedentes diminuunt habitum si negligenter fiant lazinesse and idlenesse in spirituall endeavours are sccret theeves robbing us of many heavenly influences from above cold prayer is like a bow slacke bent which will not deliver the arrow home to the marke where God reaps most he soweth most if we sow to the spirit we shall reape of the spirit any duty which is not spirituall and lively is like a sacrifice without life which God will not accept n Sapiens nummularius est Deus nummum nec falsum nec fractum recipiet Bern. de temp 109. all is lost labour which is not done in the spirit and as our actions are formed by our spirits so our spirits are much formed by our actions he that accustometh himselfe to doe good superficially will become superficiall in goodnesse we should never come to God in vaine nor thinke the duty well done till we finde God p Nunquam abste absque te recedo Bern. ep 116. 3 Private and secret converse with God in duties Especially private duties a man may doe much in the view of others with abundant flashes of affection yet have little of God publike actions are often though materially spirituall yet formally fleshly being produced by humane respects the heart filled with ambition or such other advantage which fils her sailes for the present and beares her on but that which hath its rise from fleshly principles doth not worke to the advancement of spirituall grace secret duties are free from such mixtures and ingrediences as doe debase both the action and the spirit and to a well tempered soule are very precious Consider then what you are in secret where no eare can heare no eye can see no hand can reward but Gods alone â—â— What are you in confession of personall failings in supplication of such supplies in thankfulnesse for such mercies as none are privie to but God and your selves for if you be lesse active and serious in your retired and closet duties then in those that are more open and publike it is evident that something without you doth make the difference and if worldly motives are the wheels upon which your hearts are moved it is no wonder if God meet you not with largesses of quickning grace 4 Not watching this is a great cause of declining for the way is narrow Not watching the heart apt to stray q Nihiest in nobia corde fugacius Greg. past cur part 3. c. 1. §. 15. and there are many things to drive and draw you from the path of life r Hostem foris non habebat domi tamen reperit de Solomone dictum Can. de repub heb l. r. 13. nunquam cessat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Hannibal de Metello apud Plut. and though there were none without us to put us out of the way yet there is a sinfulnesse resident in us and active and when you goe from God you goe from life for your life is in him and from him in nature causes worke strongest in a propinquity as the fire communicates more its heat to that which is neare it then to that which is farre distant from it so the closer we keepe to God by a watchfull and diligent carefulnesse the more he powres into us of his fulnesse By nature we were afarre off and in that condition we were like those in the remote Northern parts which darknesse and desolatenesse doth inhabit because the Sunne hath little or no converse with them we were then without God without Christ and without hope in the world Eph. 2.13 but by grace we are made neare and so have fellowship and communion with God but if by heedlesnesse and folly we goe out from him we have cause to blame none but our selves that we are lesse happy in the enjoyment of him yea if God let loose upon us corruptions from within and tentations from without to beset us and much to spoile pillage waste and weaken us CHAP. XVI Of grieving the spirit causing desertion GRieving the spirit Å¿ Res delicata est spiritus Dei Tert. this causeth God to withdraw
see all that God hath done looke into this visible world who could have by wisedome framed and ordered every thing in that order and beauty as all things nowstand by his hand yet this is the great foolishnesse of the world men thinke they can order things better for themselves then God hath done and this very principle is the maine roote of all the strayings of men But suppose a ship at sea in the windes among many rocks whether were it better that the By lot who is skilfull should steere her or the passenger who knoweth not his way Consider that good and evill are hardly knowne they many times are veiled with such visages that there need wisdome to discerne and it is alwayes safest to follow the greatest light your wisdome is but borrowed it is but a drop from that Ocean of wisdome which is a him who is wisedome and it was given you for this end that you might be ordered by his wisedome to the true and to the greatest good as the eye in the body was given you not to be a sole and sufficient guide to the body but that by it you might be capable of the light of the Sunne without which the eye cannot see therefore it is folly to be ledde by your owne spirits and not by Gods 3. You crosse your hopes You crosse your hopes and prayers for it is in vaine to aske or expect any good but in the way of good b This is to doe as those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. apud Laert. l. 6. Beat◠quippe vult esse etiamsi non sit vivendo ut passit esse Quid est ba◠voluntate mendacius Aug. de Civitat Dei l. 14. c. 4. apud Camd. collat Amic God that undertakes to save you hath shewed you the way now if you refuse the way you refuse your owne good Psal 73.24 Thou shalt guide me by thy court sells and so bring me to thy glory 4 You refuse to doe what you must doe You must doe it at last when God speakes he will not bee denyed if you stand out now he will have it out another way he will have it out in repentance and mourning and though now thy heart be not bowed to doe thy duty he will make thee repent thy folly before he will put up such disobedience Secondly you sin against the Spirit Secondly sin not against the Spirit by doing lesse then you should when you doe lesse then is clearly due when you doe not as Caleb who followed the Lord wholly Numb 14.24 Josh 14.14 When like ill debtors you pay something but not the whole Thinke not that it is enough for you to be doing good for you may as well sin in doing good as in doing evill Lesse is done and indeed a good man sins more in good then in evil Now note that the deficiency of a man in doing good is from a twofold spring 1. Insufficiency of strength 1 From insufficiency 2. Malignity and sinfulnesse of heart In the former you are like a sick man that cannot do what he would 2 Malignity These differ in the other like an idle man that will not doe what he can The difference in these two is 1 That when a man comes short out of weaknesse there is a present willingnesse his heart yeelds all he consent◠fully to the demand of God and grieve that hee cannot doe what hee would Rom. 7. 2 It is not imputed unto sin God will not charge the defect upon such as are his because they are not under the Law but under Grace Rom. 6. But voluntary neglects he will require at your hands It is certain all the other Churches were found defective and did not all they should as well as Ephesus but this was that which brought Ephesus under the rod because she did not what she could but was voluntarily deficient Sinfull defect Apoc. 2.4 And a man may be defective two wayes 1 By doing lesse for quality then h◠should Doing lesse for quality not putting so much into his duty as belongs to it or not bestowing the cost that he might but being slight formall heartlesse c. this is like unto their sin in Mal. 1.14 having in the flocke a male they offered a corrupt thing this provoked God unto indignation yea to execration against them God lookes for what we can Deut. 6.6 Eccles 9.10 so David saith he did I have prepared with all my might c. 1 Chron. 29.2 Common stuffe will serve for an ordinary house but if it be for a palace for a King then silver and gold and great art is used c Plut. de profect vir 2 By doing lesse for quantity then we ought Lesse for quantity God stands much upon quantity because all our ability is from him and to curtaile his service is a dishonour to him for it detracteth from his greatnesse and sheweth what little respect the heart beares him when it puts him off with halfe short lame and curtailed duties we are wont to frame our actions and cariages towards men in a way proportionable to their quality our deportment unto a King is such as may declare a stamp and impression of his Majesty in the heart God is sensible of this disesteeme see how hee pleads with them Mal. 1.8 If ye offer the blinde for sacrifice is it not evill And if ye offer the lame and the sick is it not evill Offer it now unto thy Governour will he be pleased with thee or accept thy person saith the Lord of hoasts and ver 14. Cursed be he that having a Male c. For I am a great King saith the Lord of hoasts and my Name is dreadfull among the heathen And again if God should not bee strict in the quantity of his service religion in time might come to nothing it would be so lessened and nibbed that in time there would scarce bee any memoriall of a God or any honour done unto him Here by the way let me take liberty to answer two Questions CHAP. XX. 1 Quest Since all come short of what they know they should doe and God imputes not that as sin to them that are beleevers How may a man know when his deficiency is imputed as a sin to him Answ 1 WHen his defect is voluntary he doth but little Signes of sinfull defects is not willing to do more he knoweth he should doe more but his will is against it God expects this at least When voluntary that though his people be unable to doe all yet they should bee willing hee will have all their hearts towards him and this David gave in charge to his son Solomon And thou Solomon my Son know thou the God of thy father and serve him with a perfect heart and with a willing minde for the Lord searcheth all hearts and understandeth all the imaginations of the thoughts if thou seek him he will be found of
service immediatly to himselfe hath also required a service mediatly to be performed that is to say hath consigned somewhat to man to be paid to him as a King so requires honour and service to himself that he will have some also to be conferred upon his attendants this is the fault of those that are unreasonable in religion affecting a Monastick and retyred life upon pretence of bestowing all upon God but religion consists of duties to be performed some to God and some to man and as the boat cannot move rightly when the Oares on one side onely are plyed or as the Foule if she use onely one wing cannot flye up so religion will not profit which hath one hand wrapped up that should be towards man in all offices of charity though the other be used towards God 〈◊〉 all offices of piety For this the Iewes were blamed who were liberall in their kinde towards God Wherewith shall I come before the Lord and bow my selfe before the high God Shall I come before him with burnt offerings with calves of a yeare old will the Lord be pleased with thousands of Rams or with ten thousands of rivers of oyle c. Micah 6.6 7. Here are large offers unto God but they neglected Iudgement and mercy to their brethren therefore how doth the Lord answer them He hath shewed thee oh wan what is good and what doth the Lord require of thee but to doe justly and to himble thy selfe to walke with thy God verse 8 and the Apostle hath the like 1 Cor. 13.3 2. Distinguish of actions Diversity some are â—asionall they are to continue onely during the occasion as feasting in some time of great rejoyeing fasting in some time of great mourning some are subserâ—ient and introductory to others as studying to preaching consideration to prayer examination to the Sacrament Now as a man must not alwaies abide in the porch so he is not to thrust out the maine duty by continuing in the subsirvient duty as many doe excuse themselves from preaching upon pretence of still fitting themselves for the work and so they are like men that gather timber and stones all their dayes but never build in these preparatory dutyes a man must have a care of his end i Quae sunt ad finem babent modum ex co quod sunt fini proportionata Aqu 2.2 q. 27. a. 6. and wisely order his way and take this rule when the heart is in some good measure quickned then you have the end of that duty and so in the fulnesse of your spirt must goe forth to meet the Lord in faith and confidence of acceptance 3. You must take heed of unfitting your selves by one duty for another especially by the lesse for the more principall as to draw out your spirits so farâ— in beginning of the day in prayer another dutyes of like alloy as to indispose and disable your selves for the worke of the day In all dutyes of godlinesse you mâ— be limitted by calling condition ability occasion opportunity It is veâ— had to divide betwixt these things â—d to give piety her due other things her due and it is impossible punctualâ—to direct every man in this how farre should goe But let these generall rules be considered And observe this that worldly respects indulgence to nature care of employments observance â—soccasions respect to our affaires most commonly gaine upon piety as the Seas gaine upon the land these things are present and sutable to nature therefore they draw to them with much strength and often get Benjamins portion and â—re better served than the rest they are â—yed to our flesh and kindred often â—ive better usage than better friends â—ake heed of this the childrens bread is â—tiobe given to dogges Nabal will be â—oah to give his bread and his wine to David nature will be apt to hold fast and to be niggardly to piety therefore â—on must as wise Umpires moderate on â—oth sides and take heed the leane Kine at not up the fat how many soules are â—ke Anatomies and Skellitons whose outward man in strength pleasure wealth are like the Kine of Bashan 2. Proposition There is a prudence directing as well in measure as matter and manner Proposition There is a prakâ— in Christians directing them as well measure as matter and maner of action and the same light usually sets bounds that sheweth the duty Prâ—de dwells with wisdome Prov. 8.12 〈◊〉 that God in whom these are united dâ— not part them in his dispensation grace to man He hath abounded town us in all wisedome and prudence Eph. 1. The renovation of our mindes make know what the good and acceptable will God is Rom. 12.2 a good understandâ— have all they that doe his Commandement Psal 111.10 and a good man guider affaires with Iudgement Psal 112. Prudence is of universall use in so mâ— that some Philosophers have thoâ— there is no other vertue but that 〈◊〉 is that which doth all and as the 〈◊〉 passing by severall Countries get 〈◊〉 rall names so this prudence in respect severall objects is called temperaâ— fortitude justice c. But I should other say that other vertues are exttive and this directive and so it is needfull to the soule as the eye in the body all the graces are as severall members but how shall they move right if the eye be wanting God hath not built any ship to lade it with such treasure as is in his Saints and sent it to Sea without this Pylot all creatures have their instincts to guide them to their ends and the beast knoweth not onely what but how much to eate drinke rest and he that hath given this to all other creatures would not make this new creature the godly as a world without the Sunne to give light unto it Wisedome is the glory of a man and puts the beauty and crowne upon every action except a man worke by this rule how crooked and unshapen will his actions be though Zeale conceive Yet men erre sometimes bec yet if prudence form not the conception the birth will prove a monster It may be said how is it then that men erre so much Prudence is imperfect some doing too little some too much and that men know not well how to guide themselves I answer 1. There is a false gnide Their prudence is imperfect 2. There is a selfe guide in every man 3. Satan perverting Satan perverts the soul by his counsels 4. The is a great fault in men Men faulty 1. Inconsiderâ— not hearkning to the counsels of viâ— dome or not consulting with 〈◊〉 2. Some spirits are too violent part by a naturall vigour and heate and 〈◊〉 deed all that is not grace that seeme grace when the temper of the spirit is not regular according to rule it is 〈◊〉 right partly out of excessive feare which are apt to hurry the soule as the windes do the Ship 3 Proposition Third
3 This testimony is holy holy formally originally effectively it makes holy more humble more contrite more watchfull more zealous more thankfull c. That assurance which breeds vanity contempt of ordinances neglect of duties security in sinne is deceitfull and abominable Thus of the Efficient cause The matter of comfort now the matter of spirituall comfort followeth That which is comfortable must bee such as can in some measure satisfie and fill the desire and appetite of the soule for so long as desire is held from her object there is an unrest and unquietnesse in the heart there will be a whining and crying of spirit there is paine in hunger grief in want now as desire is an extension or reaching of the soule after something futable so it is not satisfied But 1 Eyther by possession of the thing 2 Or by hope and expectation So that the proper object of spirituall comfort is 1 Things spirituall given to us and received by us here as the light of Gods countenance the quicknings of his spirit subduing of lusts successe in our prayers tasts of heaven c. 2 Things promised as in the former desire is turned into joy and the accomplishment of desire becomes a tree of life Prov. 13.12 so here it becommeth hope and this hope giveth comfort it is the Anchor of the soule and the best cure of sorrow in the want of things future y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee are saved by hope Rom. 8.24 The maine things of our life and happinesse for eternity are ours onely in the promise z Hoc ipsum quod Christiani sumus spei est Cypr. de boo pat Concerning these things note 1 That the promise gives as strong comfort to faith as things present to sense yea greater For 1 The things to come are greater 2 More permanent 1 Cor. 13. 3 Sure a Fidelis futura veluti praesentia possidet magis ea adesse putat quam praesentia Clem. Alex. so that faith makes them as present Heb. 11.1 2 The soule may have the comfort of hope yet lose that of sense it may finde the way sad when it beleeves the end will be sweet 3 If a man lose the life and comfort of hope hee loseth the comfort of sense his way will bee sad who is afflicted about his end 4 According to the strength of faith and hopes claime comfort is advanced when hope fluctuates and lookes for eternall life onely as possible or probable then comfort also is unstable and weake but when it lookes upon it as certainly future then the heart hath a full rest Now having seene the nature and Causes Comfort may bee lost let us come to the defectibility of Comfort It may be lost the tenure of grace and peace is not the same in point of Comfort we are but tenants at will and may in a moment be turned out of a heavē upon earth into a hell upon earth Comfort is not of the being but well being of the Saints it is rather a reward than grace and belongs rather to glorification than sanctification Not joy makes a Christian but grace as it is the light not the warmth of the sunne that makes day so that this may faile 1. God may suspend his testimony or 2. Hee may let in Satan to afflict or 3. Hide himselfe and not meet them in approches to him in combats for him c. I must cut my selfe short here for I see the booke swels bigger than I desire Let this therefore suffice for entrance into the businesse it selfe CHAP. XXXV Of the state and degrees of this sad condition NOw I come to the sad state of the soule wanting the comforts of the Holy Ghost God withdrawing himselfe in respect of that gracious effusion of his mercy and manifestation of his love to the soule shutting up those sweet streames of refreshment which were wont to flow Here I will speake of 1 The Case 2 The Cure The state of a deserted and disconsolate soule requires to consider of 1 The nature of it 2 Degrees of it 3 Effects of it 4 Cause of it First then let us see what it is It is an eminent and abiding uncomfortablenesse of heart towards God or a losse of that comfort which the soule was wont to have in God 1 It is a losse of comfort in God A man may have much unquietnesse It is a losse of comfort towards God and yet not be in this case we speake of discomfort except the object of it bee Gods displeasure or departure makes not a deserted case A man may be afflicted in his spirit many waies yet Gods wonted presence may continue As the conscience of some sinne may cause much sadnesse and mourning eyther some sinne stirring or some sinne acted may much afflict but trouble of reluctance or sorrow of repentance are there and will be there where God is most present Paul is a patterne in the first Romanes 7. and David in the other Psal 51. The sinnes of others may disquiet Rivers of teares runne downe mine eyes because men keepe not thy lawes Psal 119. Lot Ezra all that have most of God have most of these sorrowes and these sorrowes are no miseries but mercies there is much sweetnesse in this temper The troubles of the Churches may in a way of compassion and sympathy afflict yea outward afflictions may in a naturall way paine the spirit for a time and the soule may mourne because of its deficiencies and poverty wanting that compleatnesse of holinesse which it desireth b Non perfecte de aliquo gaudet cui non sufficit Aquin though present degrees of grace are sweet yea because sweete the soule is not contented being in a state of want it will be in motion till it attaine the fulnesse Philip. 3.12 but desertion imports a losse of comfort in God 2 It is a losse of usuall comfort as the former kinde of desertions is a losse of usuall quicknings A losse of usuall comfort so this is a losse of usuall quietnesse And as there are seasons in which God gives more of himselfe in way of quickning then he will constantly continue so he gives comfort sometimes in such fulnesse as shall not alwaies abide Not of extraordinary comfort every day is not a feasting day Paul was taken up into the third heavens but he came downe againe the Sunne doth not alwaies shine in an equall lustre God sometimes gives coruscations of glory but like lightnings they shut in againe As a father sometimes sends for his sonnes from schoole and makes merry with them at home but these play times come not every day they must to schoole againe and live under tutors and governours till they come to full age God opens himselfe much at some times 1 In speciall approaches of the soule to him then a man seeth and tasteth such things that hee is loth to depart but these comforts though