but full of troubles and exigences God by his mighty power did worke greater things for them then ever after yet was hee still their God At the first comming of the Gospel the way being new and so subject to cavils and persecutions which Christ knew the world would raise against it he poured out more of his Spirit and wrought with more glorious power then in succeeding ages yet the promise of Christ stands firme Loe I am with you q Christus nobiscum 1. Politice ut Rex in regno Dux inexercitu 2. Oeconomice ut Pater in domo 3. Ethice ut ratio in homine 4. Physice ut anima in corpore Cornel à lapide to the end of the world 3 At and about the time of conversion there may be more quicknesse and vivacity of spirit then afterwards At the first conversion and hence many conclude that they are sinfully abated and that they are fallen from their first love But although I doubt not but that it is indeed a just complaint in many yet I beleeve that some doe charge themselves without cause Note therefore that by two things there may bee a greater flush of affection at that time then in after time 1 The newnesse of the condition naturally new things affect much the suddennesse of the change to be translated from blacknesse of darknesse into marvellous light doth greatly affect them in this case distinguish betwixt solid affection and fleeting passion the soule of a new convert is put into a kinde of astonishment to see so strange and sudden a metamorphosis as if he were become another man and the whole world turned upside downe so that heaven stands where the earth did and the earth in the heavens place high things are made low and low things are set on high these things put the soule into a maze but much of this will weare off suppose a man going to execution in great heavinesse and feares and in the way his pardon with promise of the Princes favour is brought to him me thinkes I see his heart leaping his spirit dancing and the man filled with abundant joy But marke him and in processe of time you will see much of this vanishing yet his life is still as deare as ever or suppose two persons marryed sweeth conjoyned in deare affections and after many dangers and difficulties happly enjoying each others desired company what a flush of joy what a violence 〈◊〉 affection is mutually expressed but 〈◊〉 time much of this ceaseth but true loâ—e still remaineth Count not all that grâ—â— which is working at the time of the 〈◊〉 conjunction of Christ and the souleâ— there is much passion in it yet such at is holy and good but as it was stirred upon a speciall occasion so the occasion ceasing it may cease and yet the caâ—â— may be good the Iews were as theâ—â— that dreamed when they were first delivered but that dreame did not alwayes last the lame man when he was firâ—â— healed was seen walking and leaping and praising God Acts 3.8 but thoughâ— he was alwayes glad of his recovery yet he did not ever leap and dance 2 God doth more at the first conversion for his people 1 He gives more assistance for now â— man is entring upon a new way a way of difficulties and all the power of hell comes out as Pharaoh to reduce their escaped captives therefore God covers them with his hand and fils them with strength to grapple with this legion and â—o break through these difficulties 2 God often poures in much comfort it that time When the Prodigall was returned his Father made him very welcome and calleth to his servant Bring forth the best robe and put it on him and put a ring on his hand and shooes on his feete and bring hither the fatted calfe and kill it and let us eate and be merry for this my Son was dead and is alive he was lost and is found Luke 15.22 23 24. Here was more then of necessity not only shooes but a ring not onely clothes but the best robes here is feasting and joy and cheare This Son was as welcome afterwards yet had not this entertainment every day it may bee some of that comfortable presence of God which hee then affords some of that abundant joy may cease because it was given upon a speciall occasion anâ— yet no just cause given to raise such saâ— thoughts that God hath for saken you 4 There may be lesse activity Activity of spirit varieth much as the body changeth no from change of the spirit but of nature the body may be more feeble sicknesse or age may clip the wings of activity take off much of a mans former vigor the body is the instrument of the soult and as he that rides upon a weak and tyred horse cannot ride post so when the oyle of naturall life and vigour begins tâ— wafte it cannot burn so cleare as it was wont wee see in sicknesse when the naturall strength is decayed how the losse of spirits degrades them from that high lustre wherein they were admired in the time of health by the way it may be a Caveat and warning to carelesse and dilatory spirits to be better husbands in opportunity and while their blood is full in their veines and their arteries are rich in spirits to take hold of time by this golden forelock and to make their voyage while they have full tyde and winde lest when death creeps on and by diseases hath dismounted them from their vigour they finde darknesse and sleepinesse to binde them in chaines But for those whose feete did run in the wayes of God and who were as the winged bird when youthfulnesse and vigour was in them and their breasts did flow with milke and their bones were full of marrow though now nature being decayed they seem lesse yet their case is safe and good Alas when the keepers of the house tremble and the strong men bow themselves and those that looke out of the windowes are darkened and when the Almond tree shall flourish and the grashopper is a burthen and desire falleth when the silver cord is loosing and the golden how breaking when nature is brought to this low state how can it be that there should bee that livelinesse of soule which was before Second false Rule they think they are deserted because they doe lesse It is dangerous to abate in doing Eccles 12.3 4 5 6. Second false rule Men think they are in this sad condition because they doe lesse then they have done And I say that this is an ill signe simply considered because all things worke as they are and I desire not to be mistaken here for I would not be so injurious to God or cruell to men as to nourish a slothfull and backsliding person in his Apostacy and carelesnesse but I say this that it is possible lesse may be done then hath been yet without all losse of life for besides
that you may abound in hope through the power of the Holy Ghost Rom. 15.13 The third act of preparation Thirdly Sanctification is sanctification which is simply necessary to true comfort 1 As a condition of the Covenant for without holinesse no man shall see God Heb. 12.14 2 As disposing the soule for these two things are required to make a man capable of comfort 1 Life When a man is dead in himselfe he is dead to all things and all things are dead to him the best cordialls are no better then puddle water the richest jewells no better then the meaâ—est trash to a dead man 2 Sutablenesse What comfort doth apiece of flesh yeeld to a sheepe and what is a rich pasture to a man that onely is comfortable that is good to a man and that onely is good which is convenient the best dish is but as poyson to him who hath an antipathy against it the nature of man is such that since it forsooke God it so cleaveth to the creature that till it be healed it is not capable of spirituall comforts and could no more live in God then a Fish in the ayre There is a certaine compasse of goodnesse which every creature walks in the world is divided among them and every sort of creatures hath its latitude which is bounded by its particular forme and disposition the Fishes keepe below in the waters their walke is in the deeps the beasts in herit the earth and goe no higher they minde not honour riches learning c. these are the flowers of that Eden which mankinde hath in possession and these are the highest things of a naturall man but heaven the Gospell God Christ c. are the portion of the spirituall man the new creature man must be elevated above the pitch of nature as now it is to live in these things The eye is made for light and colours the eare for sounds and voyces the smell for favours the minde for truths the will for good so every thing is fitted for its object And as in motion there is no rest but in a sit place so the soule could not be quieted and pleased in spirituall things except there were a fitnesse and agreement betwixt them * Eis solum fruimur in quibus voluntas delectata quiescit Aquin. S.P. 1.2 q. 11. a. 3. There are some velleities and imperfect motions of a naturall will heightned by the Gospell but these give not true comfort because the will eloseth not it is easily moved from them as a globous or round body upon a plaine is easily moved because it hath but a weake hold it toucheth but in a point but a plaine or square body upon a plaine stands fast and hath full rest because their superficies doe agree and they mutually meete and close together The second worke of God in giving comfort is collation of matter of comfort Secondly God comforteth by giving matter of comfort God bestoweth things comfortable these are the food and fuell of joy when God saith Be of good cheare be comforted he doth not doe as those whom the Apostle reproves Iames 2.15.16 If a brother or sister be naked and destitute of dayly food and you say unto them depart in peace be you warmed and filled notwithstanding you give them not those things which are needfull to the body what doth it profit When God commeth to comfort he giveth that which may comfort precious promises sweet mercies as pardon grace light heaven his favour presence ordinances Christ c. Who is able to summe up the riches and treasures which God bestoweth upon his people as a portion to live upon great things in possession greater in reversion Oh how great is thy goodnesse which thou hast laid up for them that feare thee which thou hast wrought for them that trust in thee c. Psal 31.19 Isay 64.4 h Dic nobis qui praeparas quid praeparas replebimur bonis domus tuae sed quibus c. id quaerimus quod oculus non vidit c. Bern. Serm. 11. in Cant. explicans illud Isaiae c. 64.4 So that when a man shall see himselfe so fully stored hee may with mirth and gladnesse say to his soule soule take thine ease thou hast much goods laid up for many yeares having such a portion he is a rich man enjoying such a sufficiency as is a strong basis of rest and contentment and makes him live a life above men (i) Dives à Divus Varro de ling. lat l. 4. a life only in degree inferiour to the life of Angels that Paradise which God made for Adam was as a desart to this Sharon those fruitfull trees were but shadows of the happinesse which is in this new Eden the garden which God hath planted for his people The third worke of God in Comforting his people is attestation Thirdly witnessing the soule is exposed to many controversies and is prone to unquiet agitations it is hardly-satisfied though it have a present happinesse yet it hath a provident and sollicitous eye upon future times and extends her cares and feares even to eternity Adde also unto this the minde is hardly satisfied in that which it comprehends not and sinfull reason will be wrangling where it seeth not its way and end but must take all upon trust and credit and in things of moment a serious and fearfull man is apt to entertaine jealousies (l) nam veluti pueri trepidant atque omnia coecis in tenebris metuant sic nos in luce timemus c. Lucret and will soarce beleeve what it seeth (m) quicquid id est timeo Danaos et dona ferentes but though God pronounce him blessed yet he is apt to call his tenure into question and to cast himselfe in the sute The doubts and controversies by which the soule is vexed may be reduced to 2. heads concerning 1. the Gospell concerning 2. themselves The first question is about the Gospel There is abundance of unbeleefe in the soule The truth of the Gospel it is a difficult thing and a rare thing to beleeve there are two things which much hinder faith 1. A disposition in man to judge of all things by sense or reason 2. The inevidence of the Gospell As things are more or lesse clearely propounded to sense or reason so they are received with assent more or lesse A Philosopher beleeveth more strongly that the Sun is much bigger than the earth or that there will be an eclipse at such or such a time than a Country man when we say the object of faith is not evident wee must distinguish of evidence Evidence is of 1. narration Evidence is of 2. the thing Evidence of narration is when a thing is so expressed as it may be understood so the Scripture is evident and cleere Evidence of the thing is when either sense or reason apprehends it Thus the things of the Gospell are inevident Such as eye hath not
THE CASE AND CURE OF A deserted Soule OR A TREATISE Concerning the nature kindes Degrees Symptomes Causes Cure of and mistakes about Spirituall Desertions BY JOS SYMONDS Minister of St. Martins Iremonger-Lane London I opened to my beloved but my beloved had withdrawne himselfe and was gone I sought him but I could not find him I called him but he gave me no answer Cant. 5.6 Venit cum manifestatur et cum occultatur abscedit adest tamen sive occultum sive manifestum Aug. ep 3. p. 10. LONDON Printed by M. Flesher for Luke Fawne and S. Gellibrand at the Brazen Serpent in Pauls Church yard 1639. TO THE RIGHT Worshipfull and much Honoured Lady the Lady REBECCAH RUMNY Madam FOure yeares agon I preached upon this subject of spirituall desertions not having then the least thought to put it to the Presse But a strong streame of importunities hath borne me downe My love to my friends hath subdued me to them They besieged me so strongly that they have entred and taken away the keyes of the City and pillaged me of my purpose and this little thing which they cal good booty but they are mistaken But now they have it much good may it doe them I stood out against them not because I prized it but because I thought it not good enough for them It shall much please mee if they having made a prey of it find it worth their having Since it doth fall into their hands the good blessing of GOD goe with it that it may bee better to them than the richest spoyles Madam in this businesse the next thing that I desired was to reserve the first for you and to stamp upon every one some small impresse of my obliged respects unto you Ladyship Besides mine owne engagements which are neither few nor meane your great worth was sufficient to wheele my thoughts in this kind towards you Among other excellencies your charitable disposition like a rich fountaine running with large streames of goodnesse many wayes renders you deservedly honoured of all It is true noblenesse to bee of a large and diffusive spirit He that is all for himselfe must receive all his thankes from himselfe but to doe good to others begets a strong reflexion of true honour Selfe is a poore center of a mans actions This is right earth All things that have affinity with the Heavens move upon the center of another which they benefit Madam I beseech you seeke to bee still more blessed in a close conjunction and sociall operation of true charity and sincere piety that these may stand as unwithering Crownes upon your head and when your old age shall give up to approaching death you may goe to Heaven full of faith and full of workes These asunder are dead but where they meet they have life in themselves and give life to their owners This life when your life shall end he wisheth to you who is and will be Your La pps ever bounden Ios Symonds A Preface ACcesses and recesses are not proper to him that by his immense presence filleth all a Locis corporalibus non extenditur nec includitur Aug ep 53. p. 235. and cannot be where he is not nor cease to be where he is True motion is found in such things onely as are subject to locall circumscription God is said to come or goe to be present or absent 1 In respect of manifestation as the Father speaks He commeth when hee is manifested and goeth when he is hid b Aug. ep 3. p. 10. Novit venire non recedendo ubi erat novit abire non deserendo quo venerat id ibid. 2. In respect of operation So God is said to be where he worketh as wee say the Sunne comes into a house where it shines into it Time was when God was with all men both by gracious manifestation and operation and this was mans happinesse But sinne hath separated betwixt God and man and they are departed each from other the division began from man yet the Divine goodnesse tenders reconcilement but man will not In this man is become unhappy that he hath lost his God and knoweth it not yea he counts his losse gaine and his gaine losse hee would be happy but he erreth in his choice he is ever moving never at rest willingly absent from the greatest good unwillingly labouring with the greatest evill Though other things are quiet in their place and rest in their end yet mans place where he is pitched is strange to him and his end vexeth him all his life is labour c Sicut quo plus à centro recedis ut ad plura pergas eo magis amittis omnia sic animus à seipso fusus immeÌ„sitate quadam diverberatur mera mendicitate coÌ„teriturcùm natura cogit unum quaerere multituâ—â—o non sinit Dionyapud Gibe p. 77. Non ille ire vult sed non potest stare Sen. ep 94. Nihil potest quietare hominis voluntatem nisi solus Deus Aquin. and his motion is but a vexatious shifting from vanity to vanity from evill to evill from bad to worse this soare cryeth for healing and that which he thinkes to finde a lenitive becomes a corzive while he thinkes to cure the wound he makes it deepe d Postquam posuisti me contrarium tibi factus sum contrarius mihi Eern. and is his owne tormenter The Heathen blundered in confused guesses how to redresse the state of man they saw an unhappinesse but neither knew the cause nor cure yet something they assayed when they propounded those two rules to repaire the breach 1. To reduce things to the first principles of nature 2. To live according unto nature These rules are usefull if rectified and rightly used First reduce things to their primitive originalls and lay them againe in the wombe whence they sprang This experiment would profit much Looke into the world and you shall see a confused mixture of good and evill but you must divide them wisely and pursue them to their beginnings Ascend by the scattered beames of happinesse in the world to the Sunne of righteousnesse from whence they flow and descend by the black and bitter streams of misery to the poysoned spring that sends them forth and you will see two originalls of both God the fountaine of life and sinne the root of death In this way of reduction of things to their causes a man may see as in a glasse what he was and what he should be what made him miserable and what would make him happy It is mens unhappinesse of two guides to choose the worse brutishly declining reason to be led by sense seeing enjoying and suffering things without inquisition into their parentage This is true folly to dwell in the surface of things not penetrating into their inmost nature utmost end formost rise A wise man seeth things quite through from first to last he asketh three questions of the things be meets with What are you Whither goe
you Whence come you He lives not like a subject to the world but as a Lord he examineth and judgeth all things he suffereth no vagrants but keepes all in order hath the genealogies of all things and reduceth them to their severall Tribes There is a certaine voice in things inviting home and proclaiming the causes to which they owe their being they carry a tye in which they are linked to their principles and by this line men might have conduct through the labyrinth of the Vniverse to the first causes Secondly Another rule is given Live according to nature This sounds harsh Qui mali sunt cos malos esse non abnuo sed eosdem esse purè atque simpliciter nego nam uti cadaver hominem mortuum dixeris simplicitèr verò hominem appellare non possis c. â—oeth d. consolaet Phil. l. 4. Prosâ— 2. Quicquâ—d à bono deficit esse destitit quo fit ut mali etiam desinant esse quod fuerant Idem Prosa 3. but it is because it is in their mother language who never heard of Christ but a good Interpreter will easily helpe the businesse There is in all men an implanted inclination to happinesse and an home borne Pilot to carry this in a right course but it is true though the former be not hurt yet the latter is a man is another thing then he was the soule is quick of foot but dull of scent her sayles are strong but her compasse is marred The practicall judgement the soules steares-man is dim sighted and takes rocks for harbours sea for land west for east earth for heaven But herein is mans great unhappinesse God hath opened a way to renew those blurred characters of knowledge which yet remaine as the light in the ayre after sunne set but man regardeth not The Scriptures are given by inspiration of God to make wise unto salvation but men are so farre from due seeking to lighten that glimmering snuffe of naturall understanding at this fountaine of light that they are in love with their owne darknesse they hate the light because their deeds are evill Finding the power of conscience a check to their lusts they resist it whereas they should rectifie conscience by the word and affections by conscience they perversely cast off conscience to give way to sinne yea of a grave counseller they turne it into a base flatterer to applaud their greatest folly and wickednesse But what will the end be Shall God come againe with tenders of mercy and a new league of friendship and shall man hang off Let those especially consider this to whom God hath come with many gracious visits and potent workings yet they come not in I did purpose and promise in the beginning of this Treatise to speake of Gods leaving such but I wanted opportunity at present I say no more now to them but this It is dangerous to despise grace and to resist the Spirit if he depart woe unto you your latter end will pay you for your folly and stoutnesse The day is comming in which God will follow after foolish man no more wonder at his patience that hath waited on the world some thousands of yeares already but this long lasting patience hath fixed its period then blessed are they that enjoy him as for all the rest adieu for ever then God will depart fully and eternally it shall no more be said Come but then Goe ye accursed into everlasting fire You have now your choice here is God and the world But this is folly men take that in a disjunctive sense which is offered in a conjunctive It is not said God or the world but God and the world In some consideration indeed they are divided but most make the worst choice Here begins that vast distance betwixt the Saints and the wicked they set out at first from one point but more diverse yea adverse wayes according to the difference of their ends a godly man when first he chooseth God becomes an happie man for his choice is his guide which sets all the wheeles in a right motion love is as the wing to the fowle or as the oares to the boate which move it and order it (a) Nec faciuÌ„t bonos vel malos mores nisi boni vel mali amores Aug. ep 53. p. 236. When this is done God and man brought together this sweet meeting and amiable conjunction is a great part of the plot of that eternall love of God who chose us that wee might be enhappied by answering his choice of us with our choice of him that hee may dwell in us and wee in him Me thinkes this world is like the Kings Court Si terram amas terra es Si DeuÌ„ amas quid vis ut dicaÌ„ Deus es Aug. children here are taken with pictures and feed their eyes and fancies with hangings and fine things but the wife and grave Statesmen passe by these their businesse is with the King most men stay in the out roomes and low things of the world and so are meane but blessed is the generation whose eye desire and way are unto God The creature is not capable of an higher blessednesse then to have God for his God They that dwell in God have a true dwelling men who live upon the creature doe not dwell but roll as Ships at sea or travell as wandring vagrants in God there is quiet abode and perfect rest for here is no evill nor want of God here is enough and such as may fit all times all conditions all occasions soule and body fully Here in these deepes are wonders for the minde to feed on here also is sea-roome of goodnesse for the vast appetite of man to floate in (a) Tu Deus te diligenti ostendis te sufficis ei Id. conf 12. c. 15. and the satiety of the appetite breeds all repose and joy Oh the delectablenesse of this condition In this is a depth of riches deepe riches that cannot be sounded and rich deepes that cannot be exhausted the Man CHRIST is the blessed channell betwixt the Fountaine and the Cisterne through which grace life peace strength glory come by a gratious and a glorious convoy every vessell shall have its fulnesse to all eternity sometimes indeed while this life lasteth the streames come fuller and sometimes slower sometimes Christ stayeth the current that we may thirst that after thirsting we may drinke againe with redoubled pleasure This is the maine of a godly mans unhappinesse that he neither hath a full nor a fixed state of comfortable communion with God in the world after sweet meetings come sad parting 's Nothing is fixed there is a flood and ebbe as well on land as in the sea and as well in things spirituall as in things naturall even those that are strongliest knit have a time of parting Nothing in nature is more conjunct then its owne frame yet this compacted composition admits a dissolution Man the epitome of the
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
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
downe the gates burned the Temple spoiled and pillaged the inhabitants driven into captivity Inconsideracy undoeth men you will never sit down by the waters of Babylon and weep till you remember Zion from whence you are carried there could not be place for so much sloth and security in you if you did see and consider how you are According to the acquaintance which men have with themselves so are their feares cares joyes endeavours No man will seeke for what he thinkes he hath Laodicea dreamed golden dreames when she slept in poverty and sought not reliefe because she knew not her need Apoc. 3.17 it is not a sleight view or weak conjecture or transient thought or light suspition which will rouze the heart out of her sleep these things may disquiet but they are as weak physick which moves the humours but removes them not working paine but not cure If you saw your selves indeed wrapped in darknesse and death lying like Lazarus in the grave covered with earth bound up and putrified you would then heare when we cry to you Lazarus arise Necessity would quicken you nothing could hold you you would mourn and howle and pray and seeke and not cease till you finde therefore put the case out of doubt and be serious and impartiall it is wisdome to know well what it is not safe to beare and to know we have not that which is misery to want 2 When you see in what case you are 2 Counsell Make hast to recover make hast to recover take heed of trifling the businesse requires speed therefore as the Angel said to Peter so I say arise quickly Acts 12.7 1 Consider you are at a constant losse you will not let your money lye dead Because you are at a constant losse you count every day losse when it is not used when your Ships be ready to goe out or come in but cannot for want of winde My brethren Grace is your stock your money the estate which is laid up in the soul as in a Ship that is bound for heaven the place of the richest trade and when you lye becalmed and cannot put forth you lose much if you had a winde if the Spirit did come with gales of grace you would grow rich The more goods you send to heaven the greater wil your account be But when you lye still and trade not or when your commodities are not vendible you wrong your selves Thinke of it you have but a few dayes to trade in and what you sow that you shall reape if you were good husbands diligent and industrious what might you get Whereas by carelesnesse you are at losse you might be getting more grace strength testimonies of divine love sights and tasts of hidden treasures and pleasures in this life and might be also still adding to the heape of glory in the next life Count therefore every day a great losse and be speedy Doe as the Disciples when Christ called them Immediately they left all and followed him and as David I thought on my wayes and turned my feete unto thy testimonies I made hast delayed not to keep thy Commandements Psal 119.59 60. weigh it well 1. Grace is the richest treasure of heaven and earth that brings in the best advantage 2. You lose it may be such a time of trade as you may never have at gain as the dayes of youth and strength and health when grace doth waste or the dayes of the Gospell while the sun shines you should make hay t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 There can be no reason of delay There is no reason of delay if your case be sad and you feare to begin so dolefull a work and so stir in such a wound will it not be worse and must not the thing be done and though there be pain in stirring yet it is the way to the cure and the disease is worse then the paine or if you think to take a fitter time I say there is no choice in present necessity deliberation is idle where the eminence of the danger requires present action would you lie still and consult of a fit time if you were in the Sea or if your house were on fire or if you thinke to dispatch some businesse first then I say this is folly may not both be done or will you with Saul be seeking your asses when a kingdome seekes you will you leave your childe starving to go to feed your hogs or if you think it is hard to recover your losse and so rather sit downe in heavinesse u Compressis manibus prov Latin Heb. Liv. l. 7. Drus prov hebraica then put forth your selves in endeavours then I say mourning will not help it is it hard but is it not necessary will it not be harder or if you thinke I may finde my selfe in better case my heart more quicke more soft I may have a better time then I say and you may not what promise have you that while you lye stil your work shall bee done to your hands nay have you not learned doe you not understand that if you come to him with what you have you shall receive what you have not there is therefore no reason for delay 3 Delay is very sinfull in this case Delay is very sinfull Disobedience 1 It is disobedience x Si praetaeriit tempus praeteriit â—arifitium prov i.e. non litat qui suo tempore non sacrificat Drus prov Caâ—â— 1. l. 5. Minus solvit qui tardius solvit Elem. Jurispru part 2. §. 10. the authority of a Superiour is as much crossed in the time as in the matter of his commands the Iewes had sinned as well in misplaâ—ing their feasts as in neglecting of them you call your servant to 〈◊〉 presently and he saith I will coâ—â— week hence and how doe you constâ—â—â— this the Iewes thought to build 〈◊〉 Temple but because they did it not 〈◊〉 Gods time God was angry Hag. 1. â— â— 2 It is ingratitude Ingratitude God calls you to come to him that he might doe 〈◊〉 good and you say you will come at leisure would you doe so with your Kâ—â—â— in such a Case 3 It is contempt of God Contempt and of his â—â—vour you count it not worth your paâ—â— for if you were willing you would 〈◊〉 what he demands nothing keepes yâ—â— at a distance from it but dislike if the heart were pleased it would yeeld 4 There may be hard thoughts of God in it Jealousie you thinke he will not pardon or accept you but then why doâ—â— he call you 5 It is disloyalty Disloyalty why are you willing to be unserviceable to your Gâ—â— for a moment what are you fit 〈◊〉 when you are asleep and would you not that your servant should rise whâ—â— you awake him much time is gonâ— you have but a short time of service and your reward is for eternity up then and â—ose
now it hath in enjoying God this sometimes rising high inclineth to thinke that God is gone it is the nature of a fearefull heart to fall from care to feare from feare to jealousies from jealous suspitions to sad conclusions as the mother out of the vehemency of affection to her childe if hee bee out of her sight first taketh care then is filled with feares and sad conjectures at last cryeth out where is my childe 2. Love is liberall and is never satisfied it would still doe better and be better and the more it is the lesse it seemes to it selfe and is so enlarged in dispositions and resolutions to doe good that as it knoweth it cannot doe enough so it is apt to thinke it doth almost nothing hence many complaints arise that it is not with them as in former dayes that which they did before seemed much then because love was not much and now all seemes little because love is great But you should consider that God is much there where he workes much and that this flame of love is blowne up by him for God is love 1 John 4.16 that is to say the fountaine and author of love as love is eminently and infinitely in him so it floweth from him And he that dwelleth in love dwelleth in God and God in him CHAP. XXXI The false Rules of mens judging themselves causing mistake in this case IUdging by false Rules The first false rule Lesse vivacity is a third cause of mistakes as for instance 1. Men judge that they are deserted and feare they are in a state of declension because they have lesse quicknesse and vivacity as they conceive then they have had I confesse this is an ill signe Here 4. considerations about vivacity of spirit yet this may be where there is no just cause of such sad conclusions and to satisfie such let me propound foure things 1 Distinguish betwixt Gods working in gifts and his working in graces Distinguish betwixt Gods working in gifts graces God is sometimes pleased to carry up the gifts of men very high when their spirituall life hath not a proportionable elevation we see he is much this way sometimes in men that are not good gifts are given to the members for the body and for others sakes oftentimes he poureth out great measures and beareth them on with a full gale of assistance and when the work is done to which those gifts serve then God may withdraw I doubt not but many saithfull preachers may finde a weaknesse and dulnesse in their gifts in Judgement upon the people for the deafnesse of the hearers he smites the messengers dumb and so in sundry cases it may fall out it is said Christ could doe there in his owne countrey no mighty worke c. Mark 6.5 his hands were as it were tyed and bound his power was suspended because of their unbeliefe and where God had some great work to doe he opened the hearts of the Apostles and much enlarged their spirits wisely therefore distinguish betwixt gifts and graces though you be not able to doe as you have done yet see into the frame and disposition of your hearts towards God for that may continue when the other fadeth It may be you have not occasion for the use of gifts as heretofore and except they be used they grow dull inevitably as the most expert Musitian by disuse may lose his skill But note here that where there is occasion and use of gifts and they are not stirred up but suffered by idlenesse and carelesnesse to be quenched this is a sin against the Spirit and breeds a damp not only upon gifts but upon grace 2 God may and doth give sometimes more full assistance to the graces of his people then he will perpetually continue God in some cases gives more then hee will continue and the abatement of this is no just cause of concluding that God hath forsaken them 1 In times of seeking to him In times of actuall converse with him and of mediate converse in prayer and meditation and the like there is a fuller taste of him than at other times a godly man enjoyeth God in all things but especially in duties of piety there is an evident reason why a man hath more of God then because grace is now acting and feeding upon God duties are the meales of a Christian and other actions are his work he comes in duties to receive strength in other things be useth it as the body gets strength and refreshment by eating and draweth it out in working and then comes to repaire it againe by eating times of immediate approach to God are meeting times there is a mutuall visit betwixt God and the soule and this is the proper end of these things that God and the soule may meet together it were an happy thing if those impressions which the foul receiveth at such times were abiding but such is our condition here that wee must hunger and eate and when wee are filled we shall hunger again Heaven is the place of constant life there is a continuall feast but here we cannot have it so the minde is but finite and being of necessity to converse with other things besides God it cannot be expected that it should be so constantly filled with him so much a man enjoyeth him as he seriously mindes him therefore they that neglect duties or slightly perform them must needs lose much of God but it is not to be expected to carry such a spirit in other employments and in other actions as in conversing with God though the more a man hath in duties the better he will be in all things In times of great necessity and the fitter to meete God in his seasons 2 In times of great necessity God is wont to afford more of himselfe then at other times when tentations afflictions and dangers are many and great then as a father when his childe comes to a ditch or deepe way which hee cannot passe takes up the child into his armes but when hee is got over setteth him down againe so God in such hard cases ministreth more abundant ayde which he doth not continue alwayes Hence we see that even the weakest of the flock become Lions and those that seemed to be but little prove like mighty Champions victoriously conquering all difficulties and treading under feete the glory and terror of the world yea the feares of death it selfe These by the transcendent noblenesse and high courage of spirit so far above their ordinary pitch doe declare that there is another power with them than their owne which makes them so gloriously to exceed not others only but themselves also As the Spirit came upon Sampson when the Philistins came upon him so it is in this case but God is not alwayes at so much cost when the necessities of his people are lesse then he gives them their accustomed pension when Israel was in the desart a place barren of comforts
desertions are great preparations partly because they give much experience of the vanity of all creatures he hath shewed you learne how little they availe in the day of wrath so that you may see you part not with so great matters if you doe part with the world God hath shewed you that life is not in them and that you may live without them And partly because having felt greater evils you are more encouraged to indure the lesse You will not feare to fight with a strippling after you have encountred with a Goliah Moreover in the greatest deeps have you not seene how all your feares have vanished and all your sorrowes passed away by the light of Gods countenance shining forth upon you and so you see that the joy of the Lord is strong It is a signe of much a Afflict'â— dat intellectum quos Deus diligit castigat Deuâ— optimum quemque out mala valetudine aut luctu affuit Sen. love and that you are highly set by with God when he thus leads you into severall states for this is to lead you by the hand to see all that may bee seene and if hee did not intend much good hee would not bestow so much worke upon you you stand in this in the greatest conformity to CHRIST when through many tribulations and afflictions you enter into glory God keepes you from much soyling by constant rubbing and useth the sanne so much to blow away the chaffe and keepeth you awake by these stirres some troubles ennoble the spirit of a state which would degenerate into effeminacy by constant peace winds fanne the aire and purge it and the running and restlesse waters are most cleare This may suffice to have pointed at some Causes of Gods cutting off the comforts of the Saints Having hitherto treated of the Case of the afflicted soule I now come to the Cure The Cure I shall not need to enlarge my selfe much here having beene somewhat copious in the Cure of the first kind of desertions There are two sorts of men that walke much without the consolations In the first the cause is naturall in the second spirituall As for the first Of melancholicall persons who are oppressed with melancholly that darke and dusky humor which disturbes both soule and body their cure belongs rather to the Physitian than to the Divine and Galen is more proper for them than a Minister of the Gospell It is a pestilent humor where it abounds one calls it the devils bath Balneum diaboli These men cannot walke clearely but as a light in a darke Lanthorne shines dimly so is the soule in such a body the distemper of the body causeth distemper of soule for the soule followes its temper a Mores sequuntur temperaturam corpovis Galeâ— this disease worketh strange passions and strange imaginations b Terribilia de fide hurribilia de divinitate and heavy conclusions It is not possible such a man should be quiet till he be cured the seas rage not more naturally when the windes blow than this man hee may sometimes be elevated as it were into the third heavens but anon he will bee brought as it were into the lowest hell But I leave such with this advise when they finde their temper to be naturally or accidentally melancholike to use all such waies as God hath prepared in a naturall way for as the soule is not cured by naturall causes so the body is not cured by spirituall remedies But I shall direct my selfe to those whose heavinesse of spirit is from spirituall causes Of the sleepie soule These persons are of two sorts 1. Sleeping These persons are of two sorts 2. Awakened First there are some slumbering and drowsie spirits who are fallen from their former comforts and know it but make up that want in the creature in which they take delight living in the meane time without God As it was in the former kinde of desertion so it is in this God is departed and either men know it not or minde it not but beare their dolefull losse with a stupid and a sinfull patience or rather with a stupid dulnesse But if you finde your selves in such a case consider what a contempt of God this is to bee willing to live without him and to powre out your hearts upon the creature you must looke for a bitter scourge except you repent or else God will leave you to walke on to your graves in a dull and a low way It is a wofull change to descend from communion with God and Christ to these poore things below And how little doe you set by all precious promises the favour of the great and eternall God and the blood and love and presence of Jesus Christ that can bee content to live in such a state Looke upon others how their soules have melted when God hath beene estranged from them where is your love faith feare hope life that you can indure to be so if these were not all asleepe you would take up a cry for your former happinesse and sit downe and weepe over your present misery Is the losse of a friend in the earth so grievous and is a friend in heaven of no more account you live in a spirituall adultery because your husband is neglected while other things are entertained Awaken your selves and seeke to regaine your former peace and joy in God Secondly Of the awakened some are awakened and see their losse and are affected with it this sort though it have more sorrow yet is in a better way than the former I will to both these propound some 1. Perswasives I will to both these propound some 2. Directives For perswasion consider Motive 1. Comfort is your strength 1. That comfort is your strength The more a man seeth and feeleth the love of God the more the heart is established There are three great assaults and trials that a man is exposed to 1. Tentations to sinne He that will walke in the way of God shall not alway saile in a calme the great Leviathan will shew himselfe hee whose victories have beene many even among the highest Saints Now if your hearts bee filled with comfort you have a strength greater than the world For the manifestation of divine love is the incendiary of love which is stronger than death So long as love to Christ is kept up the heart is safe love is a strong garrison and makes the soule impregnable And while you keepe a fresh and cleare sight of the love of God and Christ it feeds love and keepes it up in strength Adde to this that comfortable enjoyment of God doth carry the heart aloft it makes the conversation to be in heaven and while a mans way is above he is safe from the snares below Then the heart is in danger to bee ensnared when it wanders in the creature as the foule is in danger when she is upon the earth but when she is mounted upon the