or at meat or in bed have beene forced to lay by all and to go to prayer or c. 2. Satan Satan puts men upon more as hee is sometimes an Angell of darknesse withholding men from good or drawing to evill so hee is sometimes as an angell of light exciting unto good For 1. It is his principle and constant rule as much as hee can to saile with the winde and to row with the tyde to joyne himselfe to the tempers and spirits of men in their owne way and if hee finde principles and dispositions not altogether so fit for his turne i◠hee cannot change them hee will rather use them as he findes them the◠crosse them So he found in the Iewis a great zeale for the Law of Moses and he makes this use of it to set them against the Gospel Saul also was one that made conscience as it seemeth of seeking God before he went to battle and hereupon Samuel not comming according to expectation Satan puts him to offer sacrifice himselfe and did it with that impetuousnesse and importunity that though Saul knew it was not his office yet the case standing as it did He forced himselfe and offered the burnt offering 1 Sam. 13.12 2 Satan hath in this way a great end he brings men by it into great straits what have the Iews lost by that misguided zeale and religious disposition and by this he wearieth and tyreth out the spirits of men in their way and breeds in them a dislike and wearinesse in religion riding the soule as it were out of breath so we have knowne many very forward and active for a time but now as wearied men they are laid down to rest and their life is gone By this also he works ill effects on others who by the rigorous courses of men religious looke upon religion as a tyrant who is able to summe up his treacheres what a plot was that which hee had at Corinth His device was to get advantage upon them 2 Cor. 2.11 and how he seeth a zeale in the Church against the offender and a mournfull spirit in the poore man and now he drives on the Chariot and works in the zealous spirit of the Church that they may hold on in a severe way against him that so He might be swallowed up of overmuch sorow 2 Cor. 2.7 Quest How a man may know when he is pressed to good that it is by Satan Answ Answ It is a sign Satan puts on to good The print of his foot will bee found where he hath been and though he put upon good yet it is ever in an ill way as for instance he may be discerned 1 When he divides piety from mercy When piety and mercy are separated and carieth the soule on without care of the body when God comes he comes with much goodnesse and as Iacob drave softly as the children and cattle were able Gen. 33.14 so he will not so put on the soul as to destroy the body grace and the law are for the perfection of nature not destruction the religion that Satan deviseth is hard and cruell how did the Priests of Baal cut and launce themselves even till the blood poured out 1 Kings 18.28 The Jewes learned of God to sacrifice beasts but of Satan to sacrifice their children They burned their sons and their daughters in the fire which I commanded them not neither came it into my heart Jer. 7.31 rather then his servants shall be oppressed he will lose his right I will have mercy and not sacrifice Mat. 12.7 Yet we must not presse this rule of mercy too far to an immoderate indulgence unto nature the soule must not be too much loser by the body nor God for man nor must this be extended to the base favouring and sparing of our selves in times of persecution For he that so saves himselfe shall lose himselfe Luke 9.24 If you send your servant upon businesse of great concernment and he fall sick and so do not what you expected you excuse him but if hee say as the sluggard Prov. 20.4 the winde blew and the ayre was stormy and wet and cold you will not take this well So when you cannot do him service through disproportion of your strength to your work he will beare with you but what ever it costs you from men and devils when you know his will as you are able you must obey 2 When he divides betwixt piety and charity When piety and charity separated as when the Jewes devoted so much to pious uses that they left nothing for their friends no not for their parents but when their father and father in necessity asked reliefe they said It is a gift by whatsoever thou maist be profited by me Mat. 15.5 that is to say that which thou askest for thy supply is given to another use and I have nothing for thee Again when men walk in such a way of religion that they provide not for their families which is so far from Christianity that the Apostle saith He is worse than an Infidel that provideth not for his family 1 Tim. 5.8 Again when servants bestow that time with God which belongs to man God never demands of you that which is not yours he never requires you to rob your masters to pay him 3 When without order and reason When without order as when you are put upon one duty in the season of another as when your calling refreshing occasions truly and necessarily call you one way and yet conscience driveth another or when you are hearing to be put upon reading Again when you are put upon extraordinary duties without extraordinary occasion or when put upon such actions as belong not to your place as Saul to offer sacrifice Vzziah to burne incense Let this suffice for the first way of answering the question The second way of answering is by Proposition 2 Answ to the main Quest by propositiō 1. Proposition There are bounds of duties of godlinesse Godliness hath bounds for the law is full of reason now reason requires no action without limits if it bid a man eat give labour c. it together with the matter includes the measure if a master bid his servant goe and say not whither and how far how can the servant obey whē he knoweth not his masters minde if I would have an house built or a garment made except I appoint the bounds and measure how can the artificer fit my desire Now there are bounds for extension of actions Now there are bounds for limitation of actions The bounds of extension shew how far you are to goe First for extension And I will in generall lay downe three rules to finde this out how much you must doe 1 Ability and opportunity Ability and opportunity Where much is given much is required and to whom men have given much of him they aske more Luke 12.48 Where God soweth much he will reap much that may be
focte to walk and the head to devise for God God may have any thing in a time of love he never comes out of seasâ—â— when the heart is in this temper if her say the word it is done love cannoâ— say no to God it is full of promises easily entreated is not churlish but of a liberall property it stands ready for all service and will trample upon all reasonings respects contradictions rebellions that rise up against God if God say of the dearest lust fall upon him it wilâ— not spare if God say I must have thy liberty it saith there it is if God say thou must be impoverished for my sake it saith I am content if God say I must have thy life for my glory it saith Lord it is thine take it I am thine do what thou wilt love cannot hold when God as keth but will give all do all suffer all if God call it will run out of estate peace friends the world it self yea when it doth much it thinkes it little yea nothing and so when it hath been labouring for God it still saith with David What shall I render to the Lord and with the Apostle Lord what wilt thou have me to do it sticks at no cost nay it is glad it hath any thing for God and counts this the best use of all to lay it out for God and this the best possession of all to lose all for God 4 Love will make you fearefull of losing God every mans feares are equall to his love so that as the worldly man feares to lose the world which is his God so a godly man feares to lose his God Elies heart trembled for the Arke while he sate watching to heare newes of the battle 1 Sam. 4.13 feare makes men wise x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist pol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexand Prov. 1.7 it keeps the heart waking and watching it keepes the eye upon the treasure and soon apprehends the least recesse of God from a man 5 Love keepes the intentions right It keeps the intentions right 1. Upon the right end it is as the by as to convert the soule in all her wayes to her God On the right end for what is love but imbracing of God and such a closing with him as that as it findes indigence and want of him so it hath complacence and contentment in him yea and that contentment breeds hunger after what it hath not and gratitude for what it hath and so turneth all designes and her wholâ— course to this thing that she may beâ— still blessed and more blessed in the fruition of God 2 In due plight 1. actuall 2. It keeps the intentions in due plight in themselves 1. Makes them actuall love hath a good memory it carrieth the stamp of God upon the heart and seldome forgets him the soul lives where it loves x Animus ubi amat non ubi animat and as love came in by the eye so it delights by thâ— same doore to run out to God y Vbiamoriói oculus 2 vigorous 2. Iâ— makes them vigorous and serious and so able to order and regulate all the motions of the soul in their right way Thus love is very usefull in this point to keep you from straying from God and consequently needfull that you may by holy walking retain his favour and presence 2 Hold this as a fixed verity That you may not crosse or offend God hold fast this truth that Gods will is best that that is best which God wils all that are come to God do beleeve this else they had not come for what could draw the heart from all its good but that which is greater then all but though this be habitually in them yet they doe not alwayes actually beleeve it for what should be the cause of their excursions and deviations but because at present they think it better to walk in another way then the way of God there are but three causes of voluntary declining any thing either it is because 1. the thing is not worth entertainment at least 2. upon such tearmes or because 3. a better thing is presented which wee cannot enjoy with it so that if a man could carry this truth in his heart unblotted that it might ever appeare legible it would be to his gadding affections as a curb and settle the soul on God as on her Center If you could beleeve that you cannot mend your selves or make your condition better any other way you would be stedfast and immoveable for how you would see a conjunction of Gods will and your chiefe good so that in crossing his will you should crosse your selves as wisdome speaketh He that sinneth against me wrongeth his â—wn soul all they that hate me love death Prov. 8.36 To help you in this as in a matter of â—eat importance Meanes to hold that fast 1 Get a cleare knowledge of God witâ— he is in himselfe and of the wisdomeâ— God in the Commandements which at full of reason and of the end of the command thy good and of the nature 〈◊〉 that good 2 Make this knowledge actuall ofâ—â— minde it 3 Know that there is reason to gioâ— the lye to all opinion of good out of Gods way and against his will 1 Because Gods love is fully toward you and so perfect that he hath not câ— off any good from you 2 All that is truly good agreeth wiâ— his will as the formality of truth is the agreement that it hath with the mind of God so the verity of goodnesse is thâ— agreement that it hath with the will oâ— God and again all true good is froâ— him and eminently in him z Omne honum in summo bono therefore that which stands in opposition to hâ— cannot be good 3 Consider the subject of such misâ—â— prehension hee is either one coverâ— with darknesse or clouded with passion men naturally are blind and so call eviâ— good and good evill and good men sometimes are clouded and with a frenâ—ie of passion distempered and judge that good which when they become sober they count the greatest evill and which is the truest judgement whether that of a man drunk and not himselfe or that of a man that is calme cleare and himselfe 4 Remember that you must needs are in judging that to be good which you cannot entertaine with contentment but a godly man findes these two things as sure notes of the true evill in every sin 1. Feare before and in admission of it 2. Paine and repentance after and that ever a Chilo damnum lucro turpi se pretulisse dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. in Chil. 5 When you see two crosse counsels weigh well these two things 1. the Counsellors 2. the Reasons First weigh the Counsellors consider well who they are that stand up to oppose God and you shall finde that which may disable their testimony they can be but one of
lesse of God as when the Sun is clouded all things are proportionably clouded and obscured Againe if God actuate not and stir not up the minde to enquire after him and to behold him it will be but as the eye of the body in the time of sleepe which seeth nothing till it be awakened And lastly except God fasten and fix the minde upon himselfe and other spirituall objects it will be wandering and he that goeth from the Sunne goeth into darknesse This is the first of those evils forenamed which befals the minde in a time of desertion it is darkned though it have light still yet not so much though it see as much as it did extensively yet not intensively as a weake eye may see as many things as a better eye yet it seeth not so fully and clearely you may know all things that you have knowne but yet not iâ— that cleare and spirituall manner yet note that habituall light is not impaired but those beames of light which God is wont to cast into the soule are lessened And when it is thus with you that you have declined in your acquaintance with God and in your apprehension of the sinfulnesse of sinne the beauty of holinesse the excellency of Christ the preciousnesse of the covenant you have cause to sit downe and weepe for you have not so much of God in you as you have had CHAP. VIII The light and notions of a deserted man have not their former efficacie to affect impell repell and humble the heart THe second evill that befals the minde is inefficacie The second evill that befals the minde is inefficacie Prov. 10.27 vide Drus qu. Hebr. l. r. q. 11. The understanding by its light should be as the compasse in the ship to guide and order men and as the sailes and wings to set all in Motion and as the anchor to hold up in all stresses but when God leaves a man to himselfe how weake is this light and unable to discharge its office it hath not those effectuall operations that it had upon the soule 1 A man is not so affected with the things that he knoweth Not affecting as in former dayes time was when the apprehension of Gods love did worke mightily melting to repentance quickning to obedience encouraging to confidence filling the heart with gladnesse and glorying and the mouth with praises and songs of rejoycing but now the thoughts of divine love doe not so raise the heart So time was when the sight of sinne was a wound to the soule casting shame into the face and causing griefe in the heart but now you can behold your sinnes and cannot say as in the dayes of old Mine eye hath wounded my heart Lament 3.51 This weaknesse and inefficacie of knowledge is a signe you are in an ill case 2 A man is not so impelled to duty where God is present with much assistance Not impelling to good and abundant influences of his spirit there he rules and holds his subjects in a strict obedience the scepter by which he ruleth is the Word but not the word as it is written with Inke and lieth in the letter but as it is engraven in the heart and as it is in the throne seated in the understanding yea and as it is swayed by that invisible hand which worheth mightily in those that beleeve Ephes 1.19 When God holds backe the working of this power spirituall truths lie bound hand and foot and put not forth themselves in their former regall power which they did exercise as Gods Vicegerents and Vicerours to command and governe but the heart enjoyes a wofull liberty and tolleration in a barren and unfruitfull conversation the Majesty and mercy of the great and gracious God doth not constraine b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significantius forsan constrictos tenet nos ut luc 19.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hen. Steph as it doth in those who enjoy God 2 Gor. 5.14 But as if the heart had none to feare and nothing to hope for or none to judge it it is dull carelesse and heedlesse in former dayes the minde which is Gods statute booke and the monitor in a man was often suggesting counsels and perswasions crying as that voice Esay 30.21 This is the way walke in it when ye turne to the right hand and to the left that is in all your wayes but now it is silent and become like those idoll shepherds that had eyes and saw not and tongues but spake not it was as a law having an obligatory and binding power Rom. 7.23 so that there was no peace but in holy walking but now that light is become weake and the whole man is out of order 3 A man is not so restrained as he was Not restraining from evill this is one office of an enlightned minde to be as a bridle to corruptions and a checke to impetuous lusts there is a great power in the naturall mans conscience when God awakens it and sets it on to limit the boundlesse spirits of men unregenerate as we see in â—â— laam who though he had a good mind to pleasure Balack in hope of profit yet durst not the light within him durbed him and held him so strongly back that a house full of silver and gold could not draw him but when God for the hardnesse of mens hearts ceaseth to quicken this light it becomes weake and men are let loose to all evill as those Rom. 1.26 because they imprisoned the truth which would have ruled in them therefore God gave them up to a reprobate minde c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. mentem sine judicio Beza at hoc minus malum est saepe naturale mens ergo reproba est judicium perversum distortum pravum quo insanda juditabant licita Cor. a Lapid Est Paraeus c. Vid. Camer defens finem versus So in the godly there is a renewed conscience an understanding enlightned with saving light which while God by continuall pulsations and motions keeps waking becomes a strong banke to preserve the soule from the overflowing rage of sinne but when God ceaseth to worke in it then the heart is left like a ship in a storme when her cables breake or faile David in his grievous foile which he suffered knew that adultery was a sinne yet God not adding his influence to this light it became too weake to raise up resolutions sufficient and to chaine up that monster in his soule 2 Sam. 11. And Asah had light enough to convince him what a sinne it was to rob Gods treasury to make a present to send to the King of Syria that he might curry favour with him yet he adventures upon this sacriledge his knowledge could not hold his hands from doing evill no not from imprisoning the prophet who did his duty 2 Chron. 16. so that if you be lesse restrained by your knowledge it is a signe that the power of God is not so much put forth
in you as heretofore 4 A man is not so humbled the practicall understanding being renewed Not humbling is the Count Palatine d Curopalates vid. Seld. honoris tit next to God in the palace of the soule the power of judgement is in its hands it hath power to send out writs to summon men to its barre and to examine causes and to passe sentence and when God is with it it will afflict and chastise the soule for sinne So it is said that Davids heart smote him 2 Sam. 24. but when conscience groweth carelesse and men judge not themselves when they condemne not and afflict not themselves for sinne but the sword lieth still in the scabbard and execution is not done but crimes are winked at the offender is justified or spared it is a signe of a sleepe fallen upon them and that God hath withdrawne himselfe or if you be judged by the light yet are not humble if you can shift and ward off the blows of conscience so that it cannot wound you the efficacie of it is weakned and God is departed David was in this case his conscience was too dallying and indulgent it did not arrest him nor seise upon him with her wonted Majestie because God suffered him to he for a time as he permitted him to fall but when the spirit came in the ministery of Nathan then conscience was armed with a stronger power and laid hands on him bound him in chaines and laid him up in prison and now David humbleth himselfe confesseth his sinne weeps and sighs and mourns night and day and could have no quiet till he had his pardon and was reconciled to his God Psal 32. CHAP. IX When a man is deserted the minde is more vaine and abated in frequency complacencie consistencie in holy thoughts THe third evill that befals the minde is vacuity and emptinesse Third evill in the minde vacuity and emptinesse when God withdrawes himselfe it becomes like an empty house without inhabitant when the cloud of divine presence fils his tabernacle and the foule receives oracles from his mouth then a man hath sweet converse with him and walks with him e Pedibus duntaxat terram tangentibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chr. hom 3. de incompr Dei nat is a man with his friend as it is said of Noah Gen. 6.9 and Enoch Gen. 5.20 God is his centre and he is much in pursuit of him My soule thirsteth after thee and I will remember thee upon my bed and meditate on thee in the night watches my soul followeth hard after thee Psal 63. he was much in the thoughts of God God was with him f De Ignatio fabulatur nomen Jesu cordi ejus insculptum invcniri and he with God when he went to sleepe yea when he awakened his heart was towards him When I awake I am still with thee Psal 139.18 yea I am continually with thee and what was the cause of it Thine hand upholdeth me Psal 73.23 an awakened heart hath God ever in sight I have set the Lord alwayes before me Psal 16.8 As water striveth to ascend as high as the head-spring from whence it cometh so a heavenly Christian as he springs from above is ever streaming thither but there are times when the minde becomes vaine and very empty of God and full of vanity either being like a watch that stands still or like a Conduit-cock that runs at waste either sleeping and not acting or pouring out and spending it selfe upon things that profit not In this state the soule hath lost much of a threefold excellency which it had 1 Complacency in holy thoughts 2 Frequency in holy thoughts 3 Consistency in holy thoughts First Complacencie time was when the thoughts of Gods glory and mercy and works and word and of Christ and other spirituall things Lesse complacencie in thoughts of God were as honey feeding and delighting the soule meditations were great refreshments and recreations they were wont to fill the heart with sweet content and comfort adding much to all spirituall life both of grace and peace How precious are thy thoughts to me Psal 139.17 Juvat immensospatiantem vivere coelo David reckoned his recourse to and converse with God among his chiefe treasures And indeed what is better to man in a right temper then from the Nebo of a spirituall meditation to behold Canaan and by heavenly mindednesse to walke with Christ and Angels and Saints in heaven to have that in a kinde of presence by this prospective which is yet so distant This I say peradventure was your happinesse but now you are changed and fallen from this glory your soules creepe on the dust and savour not the sweetnesse of the things above they hunger not so much after that bread of eternall life but feed upon vanities and worldly things you are not so delighted in slipping out of the world and retyring your selves that you might be with God nay haply it is become a burthen e Nulla res tam facilis est quin difficilis sit si invitus facias Sen. ep 12. to fix your thoughts on that which was your food and life before your minde is become heavy the earth hath got into your hearts and weighed them downe so that you finde it hard and tedious to pully and winde them up to such spirituall and setled meditations in which formerly you have had delight if it bee thus it is a signe that God hath much withdrawne himselfe from you 2. Frequency Lesse frequency it may be it hath been the dayly course of thy soul to visit heaven soaring on the wings of an heavenly minde and taking her flight to God and Christ as the Eagles that flie to the dead body Mat. 24.18 thou wast wont to finde in every place a passage to thy God and wert often improving that quicknesse of thy minde which is able to step from the deepest dungeon to the highest heavens in a moment The mind is so quick of foote that it is swifter than the Sun and can move further in a moment than the Sun doth in a day and thou wert wont to send this winged messenger and it returned unto thee like Noahs Dove with Olive branches of peace and comfort in its mouth Indeed a Christian drives two trades in the world one is seene the other is secret and in this he is busie when hee seemes to be vacant and is least alone when most alone when he is mured up within his Chamber or walking in a solitary way he is conversing with such companions as the world is not acquainted with he is speaking with God and hearing God speaking to him words of wisdome making him wiser than the Auncient words of reproofe piercing like a sword yet not to hurt but heale and words of comfort stronger than death and sweeter than life yea when he seemes to be in the deepes of affliction he is mounted above all sorrowes and his soule is above
if he to whom it is brought cannot read it he will not beleeve him or accept him Now God hath revealed himselfe by the creation Rom. 1.19 20. all the creatures are as so many witnesses to reason it selfe that there is a God which made all but reason is deafe and heares not That sound that is gone through the world Psal 19. or heares it so weakly that it cannot settle and quiet it selfe in this truth that God is and that he made the worlds so that our faith even in these things is not onely from the light of nature but also and especially from the light of the spirit and according as this light is afforded more or lesse so doth our faith vary in it's operation by the weaknesse and blindnesse that remaines upon the understanding though it be renewed the minde is disabled to answer these various and snarling objections which are conceived in this fruitfull wombe how many reasonings and strange disputes doth the carnall minde when it is left to it selfe forge against the truth which doe so cloud and puzzle the soule that it is often strangely foyled As those Gentiles being left of God became vaine in their imaginations Rom. 1.21 So the Saints themselves when God shutteth in the light of his spirit are full of dangerous reasonings entangling thoughts the Psalmist beholding the manner of Gods dealing with the wicked and with the godly that they prospered and these were asslicted from hence argues so strangely that he had almost beene soiled but that God did guide him with his counsels and upheld him by his right hand Psal 73. So Moses though God had told him what he would doe for the provision of his people consulting with reason had this answer from it Can God prepare a table in the wildernesse Num. 11. I need not insist upon instances of this nature the minde is very active and quick in working and is able to lose it selfe in doubts and perplexing reasonings but it is not so able without divine assistance to untie her knots and to free her selfe 2 Cause is Satan whose worke it is to molest the Saints Satans working he is full of all knowledge so that he knowes how to weave the most subtilenets to toyle the soule and he hath a way into a man by the phantasie where he is able both to keepe the thoughts working upon some strong imagination and ensnaring reasoning and to suggest new hence it comes about that a man is so mightily and uncessantly pursued with doubts and strong workings of unbeliefe that there is scarce an article of his faith so rooted in him but by these blustering and tempestuous winds it is at one time or other much shaken These then are the causes of the new and strong working of incredulity Atheisme which as it seemed by former force and power of supernaturall light to have beene buried doth in a time of desertion rise up againe to the great affrightment and disturbance of the heart CHAP. XI Of the change and alteration of affections in case of desertion where is spoken of love hope hatred c. with their sad abatements THe third change which a man deserted may finde in himselfe Third change in one deserted is in his affections in respect of his graces is in the affections these are the pulses of the soule by which judgement may be made of the state and temper of the soule the affections are but severall acts and motions of the will according to the quality distance and absence of objects presented to it And the will is the principall subject of holinesse herein the graces are most scituated and planted this is the throne wherein they reigne and rule so that the affections do much discover the state of a man grace hath its birth in the understanding but her seat in respect of the greater part in the will it is seminally in the minde actually and formally in the will especially therefore as I said the will is much to be observed in its tempers and inclinations and motions which are the affections of the soule as we call them Now these affections I referre that I may instance in particulars to two heads according to the principall objects of them which are 1 God and things spirituall 2 Sinne and things carnall As the heavens are moved upon her two poles so the affections are conversant about these two objects First of the affections which looke upward and have God and Christ and heavenly things for their object These affections are all comprised in love g Aquin. 1.2 ae q. 28. a. 6. as among the disliking affections hatred doth vertually contain the rest as griefe fear anger c. so in the liking affections love doth comprehend the rest of that kinde as desire delight joy hope c. these being but the children of love or severall acts of love Now the acts of love towards God and things above are principally three 1 Desire 2 Hope 3 Delight By desire and hope love extends it selfe towards God as absent by delight she enjoyes him as present Desire is love in motion Delight is love in rest Hope is Love having motion in her rest and rest in her motion and in expectation there is neither perfect rest nor perfect motion 1 Desire There will be a great change in this Desires abated so that when God denieth his wonted influence for what is desire but the soules following of God and there is a decay in this proportionable to the abatement of Gods drawing for so far only as God draweth we follow Cant. 1.4 Ioh. 6.44 The abatement of desires will shew it selfe in two things 1 There will be lesse prayer and endeavour to enjoy God Prayer is the presenting of our desires to God there is lesse prayer and endeavour and he that is full of desires is full of prayers the soule that longs after God breathes out many sighs and prayers and teares unto the Throne of Grace and is ever reaching after him h Non requiescit amor in quacunque supersiciali adeptione amati sed quaerit amatum perfecte habere quasi ad intima illius perveniens c. Aqu. 1.2 ae q. 28. a. 2. that it may apprehend him Phil. 3. If God be present it hangs upon him with humble entreaties not to depart from him if absent he flieth after him with mournfull complaints and cries that he would returne to him he cannot be answered or quieted if he finde not the losses and ruines of his spirit to be repaired But where the heart is still and silent in her evils over run with darknesse deadnesse earthlynesse and other like dolefull evils and yet puts not up her prayers or if prayers yet not cries being either no suter or at least no begger but quietly contents her selfe in her way here desires after God are very low The like may be said of all endeavours desires are active if you are become more slacke and
but little of his trade and art cannot make compleat worke but his worke will carry a print of the weaknesse of his skill A famous Painter comming to his friends house and not meeting with him would not leave his name but with his pencill drew a line and bad the servant shew his master the line and when he came home and saw it he knew whose hand it was The Apostle tooke care to raise up the bounty of the Corinthians to such a height that something might be done that might be excellent and honourable 2 Cor. 9.5 So that all that you do wil be more mature and excellent by how much the more grace you have and the more perfect your actions are the better will your reward be they shall have more praise with God and your desire should be that all be done exactly l Perfectum esse nolle delinquere est Hieron Epist 1. de vit solit laude 3. Lesse sweete The more grace is raysed in you the sweeter will your way be and that 1. Because there will be a greater agreement betweene your spirits and your worke and rule what is the cause of that wearinesse in duty m Lassitudo est deficientia virtutis moventis Scalig. de subtil exercit 76.4 and backwardnesse to it but a disproportion betweene you and it when your hearts are more prepared you will be as a smooth bowle in a smooth way which runneth with much ease and few rubbes 2. There is a sweetnesse in doing good and the more you are able to doe the more sweetnesse you have the deeper you digge the more treasure you shall finde every action spiritually performed casteth a reward upon the soule it is like the pressing of grapes his labour droppes in that which is better than wine the waies of God are as beds of spices the more you walk in them the more they requite you with sweet delights and inward refreshments all the waies of wisedome are waies of pleasantnesse Prov. 3.17 Here motion is rest as in the heavens their perfection is their motion Gods waies are large the soule is most free and at greatest liberty in them n Libertas voluntatis est amplitudo c. Gibieuf de libert Dei creaturae l. 1. c. 1. Iniquitas arcta est sola innocentia lata est Aug apud eund 4. The lesse grace the more corruptions this is the nature of contraries which admit no middle thing More corruptions to partake of either that where one is not there the other is and the losse of one the more of the other as the lesse light in the ayre the more darknesse now so farre you are miserable as you are sinfull it is not immunity from calamities but from sinne which makes happy and what calamity is not upon him that hath many and strong corruptions thinke of all evills in the world and you shall finde them meeting in such a one his lusts are all evills and containe all in their bowells feares sorrowes wants warres chaines wastings sicknesse c. 5. The greater measure of grace brings in more comfort Much grace brings much comfort little grace will bring but little joy 1. The soule is not so capable much grace makes capacious a little vessell cannot receive much It makes the soule capacious a small candle cannot give much light The same promises are sweetest to the heart that hath most of God the same food is sweeter to a healthfull strong man than to a sickly weake man the godly here have the same objective happinesse with the Saints in heaven but not the same subjective happinesse they are more happy in heaven because they are more capacious and take in more of God 2. The lesse grace the lesse evidence of truth and of Gods favour as a letter written in small and imperfect letters is not so legible as that which is written with more full characters It gives more evidence you will be troubled to spell Gods love out of weak and low graces what is grace but a seale and stamp of God upon a man the more visible the seale is the more assurance it yeelds when a plant is in the sprout you can hardly discern what it is but when it riseth up into a tree it sheweth it selfe fully gold in the Oare cannot be discerned by every eye but when the earth and drosse is taken away then it is apparent in a cloudy night the little starres are hid but the greater are more easily seene 3. Comfort is usually given as a reward they that are very holy Comfort is the reward of grace and walk much with God in much love and heavenly mindednesse do usually exceed others in comfort Acts 9.31 They being edified walked in the feare of the Lord and the comforts of the Holy Ghost Though sometimes the best and chiefe of the Saints come short in comforts yet I say that they have cause more than others and it is by accident that they rejoycenot either they mind not what they have received or they are under a darke cloud of unbeliefe which cuts off the light of joy from them but whose fault is it the promise lyeth faire for them and they have a greater advantage to beleeve than others because with the promise they have a pledge 6. That little which you have is for this end left defective The end of what you have is to put you to seek more that labouring with meekenesse you might seeke continually for more God hath so ordered the conditions of his people that he will have them live in a perpetuall dependance and come daily to the throne of grace for almes and more encourage your selves for God is on the giving hand the dayes of the gospell are dole-dayes he hath reserved better things for his people now than he gave in former daies the Church of the Iewes was a child in Minority and had lesse Gal. 4.1 But in these times hee promised to poure out his spirit more abundantly Ioel 3.28 Which though it was literally fulfilled and more eminently in the comming of the Holy-ghost upon them Acts 2.17 yet it extends it selfe unto all the Church unto the end Acts 2.39 So the Apostle acknowledgeth an abundance of grace upon the godly afterward 2 Cor. 8.7 Ephes 1.8 Tit. 3.6 These times are also times of affliction and trouble and God is wont in such times to give much of himselfe therefore seek to abound and to this end labour to recover your selves and to gaine the good presence of God with you which you have lost CHAP. XXVIII Two directions how to seek recovery NOw I come to the third thing propounded in the way of cure Directions to further your endeavours of recovering your losse Direct 1 First quicken your desires after God for desires will yeeld a twofold advantage Quicken desires after God For 1. they have a promise 1. The promise is full to such as 〈◊〉 sire much
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
be with her but against him it hath chosen him as her chiefe treasure therefore can no more be without him than without her selfe 4. It hath had hopes of Gods favour time hath beene It hath had hopes when it saw it selfe in the armes of Christ and walked with some assurance that it had a friend in Heaven and therefore seeing now her hopes to wither and those golden daies to passe as a pleasant dreame it cannot but be much afflicted This shall be the bitternesse of the anguish of unsound hearts at last who after they have fed their soules with hope and have run out their daies in a paradise of imaginary happinesse finde when they come to die all those joyes and all that confidence to spend themselves like a vapour and the leane kine to eate up the fat sorrow and everlasting perdition comming instead of joy and salvation which they looked for oh who can utter this misery a man hurled from a pinacle of high and glorious hopes into a depth of eternall woe By this wee may guesse what it is for a deserted soule that hath reckoned long upon high things and now seeth such a change that it is forced to count it selfe deceived and to exchange her living hopes for killing feares and whereas she thought her selfe a child to bee cast forth as a stranger yea as an enemy 5. It hath had much in communion with God and Christ 5. It did enjoy God time was when the man was kindly used when God conversed with him as a man with his friend when he invited him often and entertained him in love and powred in much of heaven upon him therefore now to see God estranging himselfe yea frowning chiding arming against him cannot but bee a cutting to his soule David having lost the liberties of the ordinances which were better than his kingdome to him sits downe in heavinesse as one taught by the experience of his former happinesse the deeper to lament his present misery When I remember these things I powre out my soule in me for I had gone with the multitude I had gone with them to the house of God with the voice of joy and praise with a multitude that kept holy day Ps 42.4 And this was the affliction of the Church that she lost him in whose presence she had received such abundant comfort Cant. 5. the more the soule hath had of God the more bitter is her losse of him Secondly 2. From the object in respect of 1. Quality of it the object is such as if you weigh it you will see that a man cannot be at rest when God holds back and leaves him in this dolefull case Consider first the quality of the object there are three things in God which cause the wound of an afflicted spirit to bleed much 1. 1. Goodnesse Goodnesse because God is good therefore his disfavour is a great affliction this sweet balme the heart in such a day will turne into a sharpe corrosive and out of this sea of comfort will draw bitter waters this golden mine which is a rich treasure unto others yeelds that which the heart turnes into iron rods and sharpe swords to wound it selfe For first if it apprehend his goodnesse to bee his kindnesse and gracious disposition to pitty and mercy then it reason heavily oh unhappy wretch that there should bee so sweet a fountaine and I should not drinke of it that streames should flow forth towards thousands none to me I envie not others happinesse but I lament mine owne misery that I should die in the midst of life and perish in the midst of salvation God is so good so ready to shew mercy that sure he is highly incensed against mee who seeke and call and cry yet am not relieved if my wickednesse were not very great yea if I were in his heart at all surely he that is so good in himselfe and unto thousands would not thus reject me I am tossed night and day and carry an hell in my soule continually and if I were not as an enemie in his eye if I were a child his bowels would not hold I should surely be received who can reckon the heavy conclusions which the heart will draw against it selfe it is so disposed to its owne hurt that not onely against faith but against reason it will afflict it selfe turning the Sun into darknesse and the Moone into blood setching misery out of mercy and hell out of heaven Or if secondly the goodnesse of God be taken for his holinesse and perfection then they reason thus surely I am very evill whom goodnesse rejects if I had any sparke of good in me God would not cast me off but certainely he seeth my abundant naughtines therfore he setteth himselfe against me Thus sundry waies the goodnesse of God makes the hiding of his face and the manifestation of his displeasure to be very grievous 2. Greatnesse When a man apprehends the Majesty of God the feare of his disfavour fals heavy upon him Who knoweth the power of thine anger even according to thy feare so is thy wrath Ps 99.11 The favour of a man of power is of much worth and there is power in his wrath The wrath of a King is as the roaring of a Lion but his favour is as dew upon the grasse Prov. 19.12 The wrath of the God of power is terrible as thunder a Fulmen est ubi cum potentia habitat iracundia Sen. and as b Leonis voci tontus naturaliter inest terror ut multa animantium quae per celeritatem possent impetum ejus evadere rugientis ej us sonitu velut quadam vi attonita atquâ—â—icta deficiant Ambr. hexam lib. 6. cap. 3. the beasts fall downe astonished at the roaring of a Lion so the soule is overwhelmed when so glorious Majestie is incensed In God there is a twofold power A power first of Authority which is that power by which 1. He despenseth all things as having all in his hand as absolute Lord and Soveraigne And what a misery is this that he that hath eternall life and death heaven and hell in his power should seeme to be against a man this is the fulnesse of all evill when hee upon whose will all things depend becomes ones enemie the losse of a particular comfort and contentment is great but how much worse is the losse of all 2. By which hee judgeth all God being the Supreme Lord holds this royalty that all men and Angels are accountable to him in all things now to apprehend that the Judge of all the world will not shew mercy but will proceed in strictnesse of justice especially when a man knoweth that he is guilty many waies and that God is privie to all his sins must needs bee a sore shaking to the soule Though all friends and ministers yea though all Angels come in to comfort yet it will not satisfie because they are but subjects God is supreme