a death in him we trust that he will yet deliver us 2. Cor. 1.10 4. It workes more closing with Christ the death of comfort occasions a greater life and strength towards Christ both in desire of him and dependance upon him and for this cause God shakes the soule with earthquakes that it may stand faster upon its true basis and foundation that which at first brings the soule to Christ is his worth and our need and the more wee see our selves necessitous the more our hearts gather in to Christ the soule must have some rest and if it finde none within nor without it is carried to Christ as Noahs Dove to the Arke That which is the first coard to draw to him hath also a strength to bind to him therefore God gives his people sad visions of sin and wrath that by being shaken they may roote themselves more in Christ this was Gods great â—ime to set up his Son as the hope and helpe of his people and as that glorious meanes by which hee may diffuse the beames of his mercy and love upon men and hee loves to see the Saints advancing him by flying to him and abiding in him And the more they goe forth to Christ and seeke the Father in the Son the more they are blessed Christ is the rock of the Saints and when they are knit to it they stand fast the nearer they are to Christ the nearer are they to all happinesse God will not looke friendly upon the soule but through Christ he will not poure out the spirit of comfort but through him and as comfort comes by comming so the oftner the soule comes and the more it converseth with Christ and resteth on him the more comfort it will finde at last Christ will tell you many secrets and open his fathers bosome to you when you stick close to him And this advantage comes by desertions that the soule is so frighted with those stormes which it met with that it is afraid to bee any more out of its harbour but seekes to dwell under the wing of Christ and to keepe closer to him than ever it did before and so this affliction brings forth the peaceable fruit of righteousnesse in them which are exercised thereby Heb. 12.11 Cause 4 4. Cause The correcting and healing of some evill in his people He doth it for their profit that they may be partakers of his holinesse Heb. 12.10 There are many things in the Saints which are very repugnant to that filiall state in which they are set by grace and it is no wonder if God take such courses wherein he seemes not to bee a father to them that are not as children to him I will instance in some particular evils which God will not beare with but doth visit in his people with this and other rods 1. Deadnesse and dulnesse of heart Sometimes living men are in a livelesse state their hearts are so benummed that they seeme to lye among the dead the former vigor and activity of their graces is gone and they are become barren and unfruitfull now as in a lethargie or apoplexie Physitians use strong and sharpe medicines so God casts the soule into a feaver to get off this stupidity and hangs their soules over the mouth of hell and makes them to drink of that cup of red Wine the dregs whereof the wicked of the earth shall wring out and drinke Ps 75.8 that by this strong potion he may quicken their dull and sleepie spirits Deadnesse is such a state in which a man is neither receptive nor active neither fit to receive good nor to do good and such a case is not tolerable for in this Gods ends are stopped for he calleth out his people to be vessels to receive mercy to hold forth his name but he can doe neither that is dead Nature it selfe loves not a dead thing it is both unusefull and uncomely for where life faileth there is corruption as in the body a mortified member doth putrifie and not onely it selfe but others therefore as a man useth all meanes to recover the life and spirits in his body so God doth with his people David lay in a slumbering drousinesse a long time but at last when he lay like Ionah sleeping by the sides of the ship hee sent a storme into his soule to awake him then he revives like another man 2. Fearelesnesse of God this is a temper to which the Saints are apt to grow as Children are wont to grow sawcy and presumptuously malepert and irreverent till the fathers frowne and majesticke austerenesse take down their spirit God will not be carelesly dealt with though he allow us confidence and holy boldnesse in approach to him and converse with him yet he expects a due sense of his Majestie and greatnesse Let us have grace whereby we may serve God with reverence and godly feare for our God is a consuming fire Heb. 12.28 29. Though he be a father yet he is a terrible an holy and an Almighty God And therefore to correct the sinfull boldnesse of his people and to cause them to stand in awe of him hee sometimes shuts in his favour and keeps state by concealing himselfe as the Persian Kings shunned familiaritie and were seldome seene that they might be more a Persona Regis sub specie majestatis occulitur Iust l. 1. honoured The feare of God is one of the maine pillars of his throne and so farre as he is not our feare he is not our God therefore he hath ever shewed himselfe in his power and greatnesse unto men when he came to give the Law hee came in great Majesty with fire blacknesse and darknesse and tempest and the sound of a Trumpet c. and so terrible was the sight that Moses said I exceedingly feare and quake Heb. 12.18 19 21. yea and in the Gospell it was foretold that God would shew wonders in Heaven above and signes in the earth beneath blood fire and vapour of smoake the Sun shall be turned into darknesse and the Moone into blood before the great and terrible day of the Lord come Ioel. 2.31 Rom. 10.13 Acts 2.19 20 21. When he came to publish peace to the Gentiles hee came with great terror in judgement upon the Jewes and struck off the branch naturall that the Gentiles might not be high minded but feare Rom. 11.20 And in particular persons he so workes by intermixtures of frownes and favours majesty and mercy that they may learne to walke as those Churches did In the feare of the Lord and the comfort of the Holy Ghost Acts 9.31 It is not a servile seare or a feare of discouragement which God expects but a feare of reverence a feare intermixed and tempered with love there is a great difference in feares a man feares a beast and runs from him a man feares an enemie but hates him but a child feares his Father and loves him yea therefore hee feares because hee loves they shall feare the
produceth better health and more strength and as the ball by falling downeward riseth upward and water in pipes descends to ascend So the new man when it seemes to decay is still carryed on by the hidden Methods of God to encrease the plants are as wel profited by the nipping blasts of winter which cause not onely the fruits but the leaves also to fall as by the warm beames of the Sun in Summer a Christian is a member of a thriving body in which there is no Atrophie but a continuall issuing of spirits from the head Eph. 4.16 Col. 2.19 every part is supplyed by the effectuall working of the Spirit of Christ so that the influence that tends to life and growth is necessary and certaine But there is another influence of the spirit which I call Arbitrary But the arbitrary influence which is which is given and with-held according to the pleasure of God This is assisting grace Assisting grace or Gods gratious concourse with that habituall grace which hee hath wrought in his people I call it arbitrary because though all grace depend upon and flow from his good pleasure yet in this God is free hee hath more absolutely promised to conserve and encrease holinesse than to quicken actuate and excite that principle of life this he doth with great variations according to his good pleasure being more mightily present by the working and actuall aide of his Spirit to some than to others yea more to the same man at some times and in some conditions than in others sometimes the same Christian is as a burning and shining light sometimes as smoaking flax the Spirit bloweth where it listeth Iohn 3. sometimes he fills the soule with fuller gales sometimes again she is becalmed a man hath more at one time than at another This assisting grace is to actuate This assisting grace is to regulate This assisting grace is to corroborate Actuating assistance h Cum nulluÌ„ agens secunduÌ„ agat nisi in virtute primi sitque caro spiritui perpetuo rebellis nonpotest homo licet jam gratiam consequutus per seipsuÌ„â—perari bonuÌ„ et vitare peocatuÌ„ absque novo auxilio Dei ipsum moventis dirigentis et protegentis quamvis alia habitualis gratia ad hoc ei necessaria non est Vid. Aqui. sum 1. 2 ae q. 109. d.g. Cumel varias disput t. 3. disput 2. conclus 1. dub 1. conclus 2. optime Parisiens c. 1. de tent resistent Alvarez de auxil grat disp 88. num 6 7. c. 1. By exciting is that by which God carrieth his people Which is 1 to actuate to action and fruitfulnesse causing that inward seede which he hath sown to bud and beare This God worketh first by exciting and blowing up that latent sparke of grace in the heart Grace is an active thing yet needs to be excited because of the indisposednesse of the subject in which it is as fire though it be apt to burne and is very active yet when it is in wet wood it needs blowing up because it meeteth with strong opposition in the subject wetnesse of the wood which gives checke unto the active spirit of the fire and besides this contrariety in us in whom the flesh lusteth against the spirit so that without assistance we cannot do the Good that we would Gal. 5.17 there is an externall impediment Sathan assaulting with all possible quench-coales that he may cast a damp upon the soule Therefore we need to bee quickned by a continuall influence i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Odys 3. and this God is pleased to give to his servants Ieremie found this working of the spirit to quicken and stir up his graces which began to flagge impatience and passion began to stifle his zeale and readinesse in his ministery but God came in to help him and blowed up the sparke so that saith he It was in mine heart as a burning fire shut up in my bones and I was weary with forbearing and I could not stay Jer. 20.9 When this is denyed there is much deadnesse and dulnesse and slumber in the soule that a man shall see it is not with him as in former dayes when the Lord was more graciously present and assistant to him 2. By enabling to act It is not enough that God hath given habituall grace By enabling or that we be excited and come to the bud and blossome of holy desires holy dispositions and holy resolutions but we need still the help of his power that these blossomes faile not but that we may bring forth the fruit of action as in a tree there is a seminall vertue of bearing yet except it be helped by the influence of the heavens it cannot bring forth fruit It is God that giveth not onely to will but to doe Phil. 2.13 There is a power of God which worketh in those that beleeve Eph. 1.19 Col. 1.18 and according to the working of this power is a Christians fruitfulnesse when God is pleased to put forth his hand to take hold of him to draw him and enable him hee runnes with joy and speed in the wayes of God his affections are enflamed his heart is prepared and he is apt to doe good and receive good and walkes with delight with God but when God shuts in his wonted mercy then hee walkes heavisy and now his soule is full of complaints I would but cannot there are desires and good inclinations but they come not to perfection the soule conceiveth and travelleth with purposes and saith I will looke to my wayes that I offend not I will pray more and mourne more and doe more but it wants strength to bring forth therefore the godly cry for help which they need not if they had a sufficiency in themselves i Quid stultius quam orare ut facias quod in potestate habeas Aug. de nat grat c. 18. 2. Assistance is to regulate and order a man in doing good This is necessary for often there is much readinesse and life and aptnesse to doe good but yet much failing in the manner of it the same spirit therefore that directs to what wee should doe To regulate and direct in working teacheth how to doe it How often are the godly in that case that they would faine humble their soules and afflict them themselves yet know not how to doe it How often bent to other duties yet know not how to doe them in a spirituall manner k Remanet quaedam ignorantiae obscuritas in intellectu secunduÌ„ quaÌ„ ut etiaÌ„ dicitur Rom. 8. Quid oremus sicut oportet nescimus propter varios enim rerum eventus quia no sipsos non perfectè cognoscimê° non possumê° ad plenum scire quid nobis expediat ideo necesse est ut à Deo dirigamur protegamur qui omnia novit et omnia potest Aqui. sum 1.2 ae q. 109. a. 9. What the Apostle saith of one duty is
unseasonably in conference hearing fasting praying he cannot upon just ground expect Gods assisting presence and blessing in his way and so on the contrary Answ 3. Sometimes a man is above ordinary course called to some worke and here we finde the calling of a man to be of God 1. When he hath a particular word d Quilege privà ta ducitur publica non constringitur apud Episc Sarisb de justitia operum c. 42. so Abraham had a particular charge to leave his Countrey and to slay his son in Sacrifice So Peter also had a particular word to walk upon the water and God failed them not 2. A strong bent and inclination of heart so Paul was bound in his spirit to Ierusalem though dangers waited for him Acts 20.22 so it is judged of Ehud in killing Eglon of Phyneas in slaying Zimri and Cosbi 3. When God fits not onely with a disposition but with a spirit for the worke as when he called Saul to the Kingdome he gave him another spirit 4. When he gives peace of heart in their way and beares them out against all accusations from within or without so Paul and Silas had this testimony of their calling to their worke a spirit of glory resting upon them Quest Quest But evill men have sometimes a great flush of spirit courage ability peace and confidence have they this of God Answ 1. Ans 1 God may employ even wicked men and may for the service of himselfe and of his Church fill their sailes with a full gale of great gifts and carry them on with a strong hand so he helped Cyrus He saith of Cyrus hee is my Shepheard and shall performe all my pleasure Esay 44.28 and Thus saith the Lord to Cyrus whose right hand I have holden or strengthned c. Esay 45.1 2 There is a naturall strength which may doe much some have a naturall vigour and confidence which enables them to do and suffer much 3 Mens lusts and sinfull ends and respects may adde activity and vigour to their spirits in good actions e Vis Hug. Grot. de verit relig Christ l. 2. Iehu was zealous but that flame of zeale was inkindled by the love of the kingdome and many others do much but it is by the strength of their self-love and politique ends 4 There is a diabolicall power of that Prince of the ayre who worketh in the children of disobedience which makes his zelots as God hath his f Pertinacia haeretica est obduratio voluntatis ipsorum obligatio diabolica qua eos trahit quò vult sicut vult ut furiosi casustinent ex insania cordium quae vix sanitas sustineret Guilielm Parisiens de tentat resist Vid. eundem de virtutib cap. 21. as Pharaohs Magitians wrought like unto Moses so Satan transformes himselfe often into an Angel of light and in a way of seeming piety and devout zeale makes many to be valiant Champions But there is this difference of that common assistance of the spirit of God to evill men and of the strength from nature lusts or Satan from that which the holy Spirit gives to the godly in their wayes 1 That which is from naturall temper lusts or Satan is often found in an evill cause as Sauls Zeale before he was called of Christ was madnesse against the truth 2 Only the spirit of holinesse works by love to God others for other ends 3 Only the spirit of holinesse makes more holy by all assistance which it affordeth this only wins the heart so that the more God is with him in his way the more he loves him and loves to serve him and so hath this evidence that it is from God because it tends to him so Davids heart was silled with love when God appeared for him Blessed be the Lord because he hath heard the voice of my supplication the Lord is my strength and my shield my heart trusted in him and I am helped therefore my heart greatly rejoyceth and with my song will I praise him Psal 28.6 7. Let this suffice in this digression for briefe answer of these questions now let us returne to the direction be sure you keep in Gods way for you cannot finde God but in his own way when the arkâ— and pillar of fire the word moves before you walke after it and then yoâ— shall finde God pouring in himselfe and girding your Ioynes with strength 〈◊〉 Waite on the Lord and be of good courage and he shall streng then thine heart waite I say on the Lord. Psal 27.14 Feare thou not for I am with thee be not dismaid for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the right hand of my righteousnesse I the Lord thy God will hold thy right hand saying unto thee feare not I will help thee feare not thou worm Iacob and ye men of Israel I will help thee saith the Lord and thy redeemer the holy one of Israel Esay 41.10 13 14. It is a precious promise a man may say and sigh in himselfe alasse the worke is great and I am weak but God saith I will strengthen thee and help thee and if the difficulty be too great for thee yet it is not too great for me But a man may say alas they that war against me are many and great and I cannot stand before them I finde mighty lusts strong disputes strong tentations but see what God saith ver 11 12. They that strive with thee shall perish they that war against thee shall be as nothing and as a thing of nought they may come against thee but thou shalt be above them they shall vanish they are no more then a shadow But a man may say I finde my heart shaking at the sight of these sons of Anah and I am ready to say in my selfe I shall one day fall by the hands of Saul to this God answereth 1. by a repulsion of feare in a word of encouragoment Feare not nor be dismaid which he repeates again and again 2. by â—teration of the promise I will help I will help I will strengthen thee I will hold thy right hand as if he said I will surely do it 3. by calling in his attributes as witnesses and assurances I am Iehovah one that is and will give being to all my words I am the holy one one that cannot deceive you 4. by pleading his relation and affection I am thy God I am Iehovah thy God thy Redeemer as if he had said I have given my selfe to you and have undertaken to save you and therefore feare not though thou art but a worme Iacob yet will I uphold thee oh then that we could now in our way rejoyce and say as the Prophet The Lord Iehovah will help me therefore shall I not be confounded Esay 50.7 CHAP. XXIV Sixth and Seaventh means Be doing and wisely and diligently use the meanes of grace BE doing many cry Lord help
they come from Heaven yet like plants that are carried out of their native soyle and climat keepe not their sweetnesse in a constant height a man warmeth himselfe at the fire and is refreshed but this refreshment weares off againe 2. In times of great afflictions the greatest comforts are usually found in sufferings then God opens himselfe 2 Cor. 1.4 5. The Martyres did shine like starres in the night of persecution and abounded most in comfort when filled most with troubles 3. In the Ordinances lively administred here so much is found that a man saith as the Apostle it is good to be here yea as Iacob This is none other but the house of God this is the gate of Heaven Gen. 28.17 * Tertul. l. de fugat Putat Iacobum hic vidisse Christum apud Cornel a lap in loc 4 In times of abundant sorrow and melting of heart God often in such cases breaks in with sweet effusions of peace as to Ephraim Ier. 31.18 19 20. 5 At the time of Conversion God often comes with extraordinary comfort many as one observeth came to Christ in their sins and went away renewed afflicted and went away comforted coming with an hell in their soules and going away with Heaven having a fulnesse of joy instead of a fulnesse of feares I need not make farther instances the case is cleare that comfort may fule yet except a man lose that comfort which he ordinarily did enjoy hee is not deserted 3. It is an eminent losse 3. An eminent losse it is not every cloud that makes night but when the ayre is full of darknesse 4. Not a fit but a state of uncomfortablenesse when the Sun is set 4. It is not a fit of uncomfortablenesse but a state an eclipse of the Sun makes not night hee is not a poore man that hath a present want but hee that lives in want every cold blast makes not winter Secondly The Degrees the degrees of this uncomfortable state follow to be considered there are some nights darker than others and some winters colder than other and there are degrees of Gods withdrawing from the soule 1. Degree when his quieting presence is much abated When quickning is abated 1. Not so full as hath beene 1. Not so full God seemes not so friendly but lookes somewhat more strangely so that the soule complaines as Iacob I see your Father countenance that it is not towards me a before Gen. 31.5 When the soule come to God it findes not those enliveniâ— and refreshing visions and tasts the 〈◊〉 of consolation that was wont to bâ— filled is now but empty the heavens aâ—â— not so cleere his hopes are not so full his knowledge of his happinesse 〈◊〉 more obscured and feares begin to ovâ—â— flow the light of Gods face is darlened and the soule is troubled 2. Not so frequent 2. Not so frequent the visits of the comforting Spirit are more seldome God holds off as if hee were about to breake off from the soule it is a griefe when a friend goeth often by us and seldome owneth us so it is heavinesse when the soule complaines to use the words of Iob in another sense Lo hee goeth by me and I see him not he passeth on also but I perceive him not Iob. 9.11 Time was when the soule had good newes from Heaven every day but now she is like the wife who when her husband is gone far from her heares but seldome from him returnes are not so quick at a great distance God is so sparing in manifestations of kindnesse that the soule thinks it long How long wilt thou forget me oh Lord for ever how long wilt thou hide thy face from me Psal 13.1 Is his mercy cleane gone for ever doth his promise faile for evermore will the Lord cast off for ever and will hee be favourable no more Hath GOD forgotten to bee gracious hath hee in anger shut up his tender mercies Psal 77.7 8 9. My soule fainteth for thy salvation I hope in thy word mine eyes faile for thy word when wilt thou comfort me Ps 119.81 82. 3. Not so permanent 3. Not so permaneÌ„t God comes and goes the day of their peace is often overcast the comforts which did flow ebb againe the soule is grieved as much with Gods sudden departure as delighted in his gracious presence it hath not so constant health but is well onely by fits the soule that was as a dwelling-place to her friend is but as an Inne now Hee whom shee loves comes rather as a stranger and as a passenger than an inhabitant so that here you may heare the Prophets complaint Oh the hope of Israel the Saviour therof in the time of trouble why should 〈◊〉 thou be as a stranger in the land and 〈◊〉 way faring man that turneth aside to tarry for a night Jer. 14.8 Comfort come like thin clouds that yeeld sweet showers but are soone gone the gourd whose shade was sweet soone withers thâ— heart is become like a cracked vessel which though it receive much yet holds but little the waters of life run out as fast as they come in The second degree of desertion and uncomfortablenesse Degree Much quickness but no quietness is when there is much quicknesse but no quietnesse grace lives but peace dies the soule is so farre happie that it seekes what it hath lost but herein unhappie that it finds not what it seekes it thirsts but drinkes not it runnes but obtaines not holiness is in flourish but it is the winter of comfort David was full of holy affections even when he was empty of consolation when is the heart in better case then when it cals inquires runneth weepeth sigheth cryes after God yet in such a case a man may want all comfort the richest ships may wander in the darke and be tossed in the storme sometimes a father will frowne upon the best and dearest childe the most living Christian may lay himselfe out for dead Ps 88. Grace and peace are not linked in indissoluble society these lovers may shake hands and part And the more a man abounds in grace the more grievous it is to want the comfortable presence of God a fathers frowne and such a fathers frowne is bitter to so filiall a spirit strangenesse to strangers is not strange but to lovers it is grievous But it is a lesse evill in it selfe when God is with the soule quickning it though he doe not comfort it then when God leaveth it in uncomfortable deadnesse though it be more bitter to sense yet in reason it is worse when comfort ceaseth and grace sleepeth at once 3. Degree when both are gone Degree When neither comfort nor livelinesse but a night of darknesse and wofull deadnesse covers the soule when hope and love are both in a damp so that a man is as farre from a holy and living state of heart as from comfort neither joying nor desiring but being fallen from the
not sinfull where the affection and desire to duties is not quenched but held up in strength But when men do voluntarily lay downe their strength of holy endeavours in the wayes of God and move more slowly and negligently either much omitting or slightly performing the duties of godlinesse it is a signe that it is not with them as it hath beene Apoc. 2.4 5. 2. It is an abatement especially of such acts of grace as are internall and most proper to a godly man Especially in internal and most vitall actions as mourning for sinne rejoycing in God selfe judging heavenly improvement of the promises and providence of God desire of Christs appearing c. There may possibly be an holding up of duties externall as hearing prayer c. but if these inward actions and motions of the new man cease it is a certaine argument that a man is upon the losing hand Externall duties may be upheld by the power of conscience and other causes but those inward acts cannot spring but from an inward root Here Grace inherens is the womb and grace assistant is the mid wife the one gives disposition the other action so that when a man is lesse in these he hath lesse of God 3. In the abatement of externall acts In personall and secret duties there will be lesse done in personall and secret duties than in more publick duties which are with and before others pride and other civill respects may enkindle a false fire in a frozen heart the breath of applause may fill the sails move the ship which otherwise would lie still or move another way A Pharisaicall spirit will be much quickned with praise and glory and a servile spirit will be much provoked by feares men are content to doe more then they would sometimes through hope of the favour of men sometimes through feare of disfavour But such are moved not by the spirit that is from above but by the spirit that is in the world therefore judge your selves by secret acts follow your selves into your closets and retiring places and observe your diligence endevour and spirit in your hidden wayes and secret duties for what you are in them that you are indeed as then you may best take your height when you remove all advantages for if you stand upon any thing you will seeme higher then you are so you may best see the temper of your spirits when all externall enforcements are absent when you are your selves without the ingrediencies of respects to men to intermingle with your spirits As there will be lesse done in a time of desertion and an abatement of fruitfulnesse so you may discerne an indisposednesse By indisposednes and unmeetnesse to duties 1 Lesse willingnesse you may doe good Lesse willingnesse but it is rather as a taske r Nil nisi jussus agit Ovid. than a delight and you are not carried to it so much out of liking and contentment as by a compulsory judgement which layeth a necessity on you that you doe it as a debt and due which the law exacts upon paine of imprisonment but not as a free-will offering and Eucharisticall sacrifice When the heart is filled with God its delight is with him and he yeelds obedience in love and counts his worke wages an evill heart is hardly drawne to good it quarrels with the rule and is loath to be bound David when he was in distemper and left in the rage of his corruption was not willing to be limited by the law of God but when he was himselfe then he loved it Psal 119.129 Gold and silver was not so precious he chose it v. 137. he took it as his portion vers 57. I said oh Lord this is my portion I will keep thy words Å¿ Calvin in loc When a man enjoyeth God his walking with God is his life he is much affected with converse with him partly through love and sutablenesse to God in respect of which he is the Centre to which he tends and in which he rests partly through respect to the recompence which he hath in hope and partly for the sense of sweetnesse which he hath in his converse God meeting his servants with satisfying comforts sweet embracements and blessed coruscations and beames of mercy and loving kindnesse so that they say in their hearts with David It is good for me to draw near to God Psal 37.28 Yea love mightily commandeth and enclineth the hearts to duties but when a man is in greater distance from God then the pleasant wayes of holinesse which were to the soule as a delightfull Paradife are become as the way of a desart a way of thornes and briars a wearisome and unpleasant path 2 That zeale fervencie which you had will be much weakned Lesse zeal and fervency when God is with a man by powerfull and plentifull supplies of the spirit he musters up all the powers of his soule and cals in all his abilities to wait on God and to doe him service So David Praise the Lord O my soule and all that is within me blesse his holy name Psal 103.1 Observe with what contention and strength you were wont to doe what you did for if now you put lesse to it and goe on in a way of spirituall lazinesse and sloth it 's sure there is a diminution of heavenly influence this seemeth to be the case of the Church in the greatest part of it which caused the Prophet to complaine There is none that calleth upon thy name or stirreth up himselfe to take hold of thee Esay 64.7 CHAP. VII When a man is deserted his light is darkned THe second change which you may discerne in your selves The second change in one deserted is in his light is in your light and sight the eye of the soule that gate of spirituall life and death suffers and this being weakned a man is like Sampson when his eyes were put out t Plerumque oculus contemplationis amittitur post per carnis desideria hujus mundi laboribus animus subjugatur Testatur Sampson c. Greg. l. 7. mor. c. 13. apud Alvar. de auxil grat disput 46. num 2. brought into great misery bondage A four fold evill when God hides himselfe 1 Obscurity 2 Inefficacie 3 Vacuity 4 Incredulity 1 Obscurity Obscurity God shines not into the soule with such abundant light as before u Illuminatio intermittitur intenditur remittitur quis qui spiritum Christi sensit negarit aliquando contingere ut in majori aliquando in minori luce versetur Camer amic collat p. 55. but withdrawes himselfe from the intellectuall part and this causeth a withering and dying in the whole man for as our light is so is our life Psal 119.144 Here is the root of the maine difference betwixt Christians true and false strong and weake one seeth things as another seeth not A wicked man that is learned though he seeme to have light
Ship is easily born down the stream but it is hardly fetched up again the Philosophers tell us that the way from the habit to the privation is easier than the way from the privation to the habit as a man may easier make a seeing eye blinde then a blinde eye to see a man may soon put an instrument out of tune but not so soon put it in again a man may lose more strength in a dayes sicknesse i Corpora tarde augescunt at cito extingunntur citius templum à Romanis destructum quam à Iudaeis structum Savan then he can recover in many dayes of health Therefore when thou art mounted aloft by plentifull supplies of grace as upon Eagles wings take heed of falling for it is easier not to fal then to rise if thou provoke thy God to retire it may cost thee many prayers and teares to get him to return when thy lusts begin to stir and to be armed with a new strength these monsters will cost you labour and sweat to muzzle them subdue them it is easier to keep out an enemy then to expell him a man may better keep an estate then get it how did the Church seek Christ before she found him again Cant. 5. 3. It will be grievous The losse will be grievous it is most miserable to have been happy k Miserum est fuisse beatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl ep 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Eurip. in Hec. acriores sunt morsus libortatis intermissae Cic. in Offic. when you have found the sweetnesse of Gods presence it will be a bitter thing to lose it 4. It s possible to keep it It is possible to be kept it is a comfort that care will keep it Object But few do maintain a constant communion with God but do at one time or other fall behinde hand Answ 1. This doth not argue it impossible but difficult 2. The more difficult the greater care is required and a wise man stirres the more when a case is difficult Object But God doth sometimes of his own pleasure shorten and diminish the influences of his Spirit l Animus fortis crescit inipsa rerū difficultate Bern. ep 256. even because he will and that for ends best knowne to himselfe Answ 1. If it be not for your default it is not lost by you though in such a cafe it be lost to you because you have it not yet you have not lost it so it is without sin to you as it is in bodily health if it depart but not by our default by want of due care of it we sin not it is our present affliction not our fault 2. Whom God hath so left he hath not left in that maner as he doth others as we may see in examples 1. He denyeth not a generall assistance but a spetiall that is he withdrawes not all those workings of his power by want of which an universall weaknesse and dcadnesse overspreads his servants but in some particular case only as in Peter Christ did not leave him to a generall declension but to a particular slip 2. He did sooner return to Peter and caused Peter to return to himself 3. He communicates more to them afterward so Peter gained by his losse 3. Wee are not so much to minde what God doth in the way of his free pleasure and absolute soveraignty as what he doth in ordinary nor so much what he will doe as what he will that we shall doe nor so much what the Issue of our work shall be as what our rule is This out of doubt we shall finde by an holy walking even more of God if not at this time in this thing in this kinde or in this measure yet in another for our labour shall not be in vain in the Lord. 1 Cor. 15.58 It is possible and frequent to finde little strength in some case and much in another it may be thy lusts may be working but thy heart melting fearing mourning warring praying and abounding in much spirituall life it may be in afflictions thou maist have more sorrow and unquietnesse of heart being not so abundantly filled with spirituall comfort but this may be recompensed in much meeknesse humbleness hungring after God dependance upon him c. God will not be wanting to thee that failest not thy selfe if thy love be constant to him much more is his to thee we say love descends stronglier then it ascends the father loves the childe better than the childe loves the father Gods love begets ours therefore it is not only a preventing love before ours but an excelling love above ours 5. It is an excellent thing in respect of 1 the meanes 1 Christ Consider the excellency of enjoyment of God 1. In the meanes of it 1 the Son of God dyed to obtain it his blood was poured out that there might be a way for man to have Communion with God we are made neare and have accesse to God and favours from God at no lesse price then the blood of the onely begotten Son of God 2. The Spirit himself is imployed to poure in the treasures of divine grace 2 The Spirit 3. All the Prophets Apostles Preachers yea 3. All ordinances the Word and Sacraments are the instruments of conveyance of this high favour It must needs be of great worth and excellency In respect of the effects 1. Comfort and happy concord for the effecting of which such high persons and excellent means are employed 2. In the effects 1. It brings great peace and solace because it sets the soule in an harmonious state m Omne bonum concordiae cognatum est Spond in hom Ilia 2 1. A man carried on in a heavenly course by a divine hand hath concord betwixt Conscience and himselfe Conscience Betwixt conscience and himselfe as it is a tutor for instruction so is a task master for exaction as it shewes what we owe so it demands it now when a man hath his rent ready for his Lords Baily he is not molested Conscience will murmure and grumble if a man come short n Mens conscia verbere caedit occultum quatiente animo tortore flagellum Juven de improb Sat. 13. but holy walking keepes peace 2. Concord betwixt the affection and condition that is when a man enjoyeth God Betwixt the affection and condition he hath what he would have now if a man have what he loves he is satisfied as if you give a poore man riches his heart is eased Whom doth the godly man love and desire in the world more then God Psal 73.25 he is his light life strength Joy all in all to him Col. 3.11 3. Betwixt inclination and action Concord betwixt inclination and action when a man hath a principle that disposeth him to holinesse and yet is hindered or perverted this is a sicknesse and paine to the soule as if you stop water in its
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
of the soule upon this altar lyeth the fire of God if these coales be blowed up and cast upon the heart they will warme melt purge and quicken it There are two things in a renewed minde 1 A treasure of habituall knowledge You have 1. a treasure of knowledge it is the ark of God in which the tables of the law are kept the mystery of the Gospell is engraven on it so that the minde is as the head to the body which gives sence and motion to all the members spirituall truths are as the spirits in the head for the quickning of the soul 2 There is a power to use and improve these truths Power to use it by meditation and application i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer to awaken and provoke the will as a man hath power to counsell and perswade another so he may doe this to himselfe by this discursive faculty so we see David pleading with himselfe sometimes chiding Why art thou cast downe oh my soule and why art thou disquieted within me Psal 42.5 sometimes exciting himselfe to duty Praise the Lord oh my soule and all that is within me praise his holy name Psal 103.1 Sometime comforting himselfe in God Returne to thy rest oh my soule for God hath dealt bountifully with thee Psal 116.7 it was a usuall thing with him to talke with himselfe the minde hath a language as well as the body My reins teach me in the night season Psal 16.7 he found so much good in this way that he puts all upon it Commune with your hearts upon your beds and be still Psal 4.4 Bring out those truths which are laid up in you and whet them upon your selves God hath fitted you with faculties and powers to doe this you have an apprehensive faculty to lay in truths and notions a retentive faculty to lay them up and a recollective faculty to lay out you have not only power of intelligence but also of reminiscence that you may call to minde and ponder of things knowne and call them out of the Cels in which they lye to revive the heart the understanding is to the heart as the breast to the childe or as the stomach to the body all is fed by it set therefore upon your hearts with quickning thoughts for as rubbing and chafing the hands or other parts with hot oyles is a means to recover them when they are benummed so the plying of the heart with stirring thoughts enforcing arguments is a meanes to revive it among all thoughts there are none more prevalent then of sins past of heaven hell eternity love of God the death of Christ Rules helping to quicken the heart by the understanding these are strong cordials to cheare up the spirits To help you in this worke of dealing with your hearts let mee propound these rules 1 Make every notion practicall let the heart share with the understanding count not your selves better for a thousand notions except there bee some heate in them minde your hearts and strive to gain by all things if you reade or heare or discourse let your ayme and desire be to better your hearts 2 Be frequent in thoughts for mindlesse men are livelesse 3 Be ponderous for slight thoughts are weak in working 4 Pitch upon things which most concerne you all are good but some are more seasonable 5 Observe the temper of thy heart what may work most all thoughts have not the like efficacy in all the constitutions of mens soules differ learne to know your tempers 6 When thoughts begin to take hold ply them keep the fire burning and let it not goe out for want of blowing 7 Arme your thoughts with prayer beseech God to be in them Thus then employ your mindes this is Gods way God will keep his method which he hath set he hath appointed the minde to this office and he will not balke it Kings doe all by their officers God comes not himselfe into the inward temple but by this gate all his workings upon the heart are in a rationall way sutable to the state of the creature hee deales with the heart by the minde and upon the whole man by the heart as the first pipe takes in water for it selfe and for all the rest what ever is in the cistern of the heart is conveighed by the minde this is the spring in the watch of your soules winde up this and all the wheeles will move 2 Attend the ordinances Attend the Ordinances I will say no more of this having met with it before 3 Take the help of the Saints crave their counsels Seek help of the Saints their prayers use their company for they are living and they will impart their life they will be helpfull to the infirme they have a spirit of compassion to succour the necessitous Woe be to him that is alone if he fal who shall raise him up it may bee your forsaking the assembly of these hath brought you into this withering state God hath appointed the Saints unto fellowship and when they knit not but carelesly out of pride vaine feares or envy or any the like ungodly principle they hang off from each other they shall not prosper 4 Doe your first workes Doe your first works this is the counsell of Christ to a back sliding Church Apoc. 2.5 Doe your first workes for quantity as much as you did you see abatement hath impoverished you therefore work harder to make up your selves againe Doe them also as much as you are able for quality as you did before remember from whence you are fallen call to minde with what feare with what reverence with what diligence with what intention of spirit with what tendernesse you were wont to doe all so do againe Object Alas I cannot this is my misery if I could doe as I have done I could rejoyce Answ 1 You may doe more then you doe 2 See if the fault lie not more in the defect of will then of power and stir up your selves if you were more willing things would be more easie k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. De patre suo adictionem Episcopi Caesariensis prosecturo cum valetudinarius sevex est Orat. 20. 3 The more you strive the more yâ—â— will gaine the root of discouragement is unbeliefe when God bids you repent hee knoweth how little you strength is and how hard your heaâ—s are and so when he bids you pray heâ—â— knoweth your infirmities what thâ—â— are both those of Infancy and defectâ—â— grace and those of sicknesse by deâ—â—ning from him and his intent is not thaâ— you should worke out these alone but he cals upon you to put to your streÌ„gth and he will joyne with you and will gâ—â— hand in hand with you l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl apud Stob. therefore awaken your selves and be encouraged for if you be doing he will worke with you in you for you And so you may recover
all forts and batters downe all comforts in former evidences as wals of paper it cuts off all reliefe and presents God unwilling to hearken to any reconcilement and it hath also many abettors which contribute strength to make this man more bloody as temper of body which powers in abundance of darke and black thoughts and passions and the Censures of others who by their cloudy aspects and rejecting carriages do sharpen the sword in the hands of an unbeleeving and accusing conscience that it may make more gastly wounds and draw out fuller streames of blood Thus the soule like the man that fell into the hands of Theeves is left halfe dead distracting and accusing thoughts are worse than robbers a man may say of them what David said of Goliahs sword There is none like that 1 Sam. 21.9 Here is a soare battell when the soule like Saul fals upon its owne sword 1 Sam. 31.4 2. The power of God God hath given to Conscience a commission to afflict God hath a hand in all things working and ordering hee can send Hornets into the soule even stinging thoughts and piercing feares He ruleth much in mens spirits and in these seas raiseth stormes at pleasure though hee worke not despairing thoughts in his yet he ordereth that unbeliefe which is in them and as he orders the finfulnesse of mens hearts this way or that way not being a cause of it so hee doth in this case yea hee doth present sin and wrath so that the heart being left to its owne darkenesse and unbeliefe cannot but be a cruell and active enemie against it selfe and now as the Prophet said in that case so it may be said to a man in this case Oh thou sword of the Lord how long will it be ere thou be quiet put up thy selfe into thy scabbard rest and be still how can it be quiet seeing the Lord hath given it a charge against Askelon and against the sea shoare there hath he appointed it Jer. 47.6 7. 2. 2. Into Satans hands Into Satans hands God may leave his people much to the will of Satan as he did Iob and he out of envie at our happinesse enmity against God hatred of us is willing to improve all his skill and power to afflict the Saints so that a man may here take up that complaint His troupes come together and raise up their way against mee and encampe round about my Tabernacle Iob 19.12 5. Degree Degree When to all this other evils are added when to all this he adds an accumulation of other miseries as 1. the disfavour of the Saints this is a great cutting to an holy heart for hee construeth their favour and disfavour to be the reflexion of Gods and inded oftentimes God sets on his Children against such as hee is displeased with as a Master of a family saith to his houshold concerning a child which hee will correct for much stubbornnesse shew him no countenance eate not with him keepe not with him so here God saith with such a one have no amity no fellowship no familiarity it was a great griefe to Iob and he complaineth of it Hee hath put my brethren farre from me and mine acquaintance are verily estranged from me my kinsfolke have failed and my familiar friends have forgotten me they that dwell in mine house and my maids count me for a stranger I am an aliant in their sight I called my servant and he gave mee no answer I intreated him with my mouth my breath is strange to my wife though I intreated for the childrens sake of mine owne body yea young children despised me I arose and they spake against me all my inward friends abhorred me and they whom I loved are turned against me c. Job 19.13.20 You see sometimes how even the nearest friends fall off with God and when divine grace is clouded nature it selfe is also clouded Heman also found this evill to all his evils Thou hast put away mine acquaintance farre from me thou hast made mee an abomination to them Psal 88.6 2. The losse of worldly comforts as peace liberty estate c. this was Iobs case Now when the soule is bereft of all comforts from heaven and from earth it is an heavie case 3. The losse of the meanes of grace God may remove his Candlestick and take away the Shew-bread the doores of his house may be shut or a man may bee imprisoned by sicknesse so that the clouds above and the springs beneath failing breed sore distresse 6. Degree Degree When all this is continued When all this is extended and continued so that a man complaines not of dayes but yeares of affliction a man may lie long in this miserable plight like Paul and his company to whom neither Sun nor Stars appeared for many daies a Nec mihi dant stellae lucem nec Cynthia lumen Causin aenigm 8. Acts 27.20 Hence come those mournefull sighings Lord how long will the Lord cast off for ever will he be favourable no more c. How many are the dayes of thy servant Psal 119.84 I am afflicted and ready to die from my youth up Psal 88.15 There may bee much praying that God would breake these darke clouds and shine upon the soule a man may cry with Iob Oh that I knew where I might finde him that I might come even to his seat cap. 23.3 and with the Church may call after him yet may complaine Behold I goe forward but he is not there and backward but I cannot not perceive him on the left hand but I cannot behold him he hideth himselfe on the right hand that I cannot see him Jobâ— 23.8 9. I sought him but I could not finde him I called him but hee gave me no answer Cant. 5.5 Thou hast covered thy selfe with a cloud that our prayer shall not passe through when I cry and shout hee shutteth out my prayer Lament 3.8.44 A man may seeke him in the Ordinances yet not finde him yea his sorrow may increase God may seem angry with his prayer Oh Lord God of hoast how long wilt thou be angry with the prayer of thy people Ps 80.4 And the Word may seeme to bee against him and may make his wounds sorer so that those words may well be taken uâ— by this afflicted soule If I goe into the field then behold the slain with the sworâ—â— and if I enter into the City then behold them that are sick with famine hast thâ—â— utterly rejected Iudah hath thy soule lâ—â—thed Zion why hast thou smitten us 〈◊〉 there is no healing for us wee looked foâ— peace and there is no good and for the tiâ— of healing and behold trouble Jor. 14.18.19 CHAP. XXXVI The effects and consequent of this sad condition IN the next place let us view the effects and consequents of Gods withdrawing and leaving the soule in this uncomfortable case The effects are various according to the quality of the persons thus deserted which are of two sorts
Lord and his goodnesse Hos 3.5 3. Slightnesse of heart there is a certaine wantonnesse and trifling disposition in the heart that men are apt to bee superficial and imperfect in their waies and this God visits upon them 1. Dallying with sinne they will be playing with snares and baits and allow a secret liberty in the heart to sin conniving and winking at many workings of it and not setting upon mortification with earnest indeavours though they be convinced yet they are not perswaded to arise with all their might against the Lords enemies but doe his worke negligently which is an accursed thing and for this cause God casteth them upon sore straits The Israelites should have done the worke perfectly when they were commanded to roote out the Canaanites but because they were slack and did it but by the halfes therefore God left them as a scourge and as briars and thornes to be alwaies an affliction to them When you are pressed to fight for Christ and have taken up armes against the rebels in your hearts if you fight not with all your strength and pursue the victory to the utmost till you finde your enemies dead before you God may give you into their hands to lead you into captivity and to hold you in chaines that will eate into your soules and may in this distresse stand afarre off as one that knoweth you not 2. Dallying with duties men doe them as if they did them not without heart in a loose lazy formall livelesse manner and when there is such idlenesse and negligence and indisposednesse God comes in a way of anger to whip up the slothfull and unfaithfull spirit Duties of godlinesse are not onely a debt to God but a reward to us therefore in slightnesse there is not onely unfaithfulnesse but unthankfulnesse also both the Majesty and the Mercy of God is despised and can God be well pleased with such things Remember the Wisemans counsell Whatsoever thine hand findeth to doe doe it with thy might Eccles 9.10 You are in an evill frame of heart when you can doe the weighty things of God with slightnesse and because you serve God so hee therefore comes with a kinde of expulsion and banishment and throweth you out of his sight that you see what it is to dallie with God 3 Dallying with Ordinances Slight and carelesse attendance upon them God comes in a way of gracious condiscension and stoopes downe with offers of grace and mercy to poore dust and sets before them Jesus Christ the most precious treasure of heaven and earth and calls them to a neare conjunction and communion with himself and holds forth precious promises of life but what is the carriage of the soule It neyther mindes these nor vouchsafeth God in all his goodnesse so much as a looke or if it be affected yet but little it makes no great haste nor useth much sollicitousnesse or pains about the matter but as if the things were of no great importance it is very moderate and easie in making towards them neither that high hand that holds them forth nor that bloud that bought them nor that worth that is in them workes much but all is slighted and therefore God comes in the quarrell of these high things to vindicate them from our contempt and teacheth the soule by the sense of misery to value mercy and by the feare of hell to prize Christ and to be more serious in the Ordinances as meanes of that good which they have learned to esteeme by the want of it The Apostles rule is to worke out our salvation with feare and trembling Phil. 2.12 Salvation is a tender businesse and of great concernment and therefore will not be dallyed with What thinke you Shall God set that before you which is better than the world for you to abuse you your selves take away the bread when the childe playeth with it and shall the bread of life be slighted shall God stand waiting upon you with calls and calls and with gracious offers and will you dally with him Hence is that black cloud which now darkens the heavens over you You are growne wanton and except the Gospel come in a dresse to please you you slight it therefore God puts you into straits and then you will come with a stomack b Num tibi cum sauces urit sitis aurea quaeris pocula Hor. Ser. l. 1. Sat. 2. and in earnest 4. Living too much upon the creature Quest When is that Ans 1. When it takes up so much of a mans time strength thoughts affections When a man lives too much on the creature spirits that he is unfitted for God when the soule is sicke with a surfet of the world drunk with cares feares delights so that the heart is stollen away and an indisposednesse groweth upon the soule towards God This was Solomons case till God fetched him by imbittering his waies to him The world is allowed for a way or Inne in our travells but not for our home to be a staffe in our hand but not to have a throne in our hearts For this cause God raines downe wrath and bitternesse upon our spirits to weane us from the world and thrusts out Hagar to give Sarah more full possession 2 When a man cannot be without the world When it gaines so much in our opinion and affection that we thinke there is no life or subsistence without it this is that for which God comes and takes off the soule with a storme and rescueth the poore captive with violence that was held in chaines and makes him to see of how little use these things are in an evill day When the soule falls to adulterous leagues with the world that they are so conjoyned that it lives and dieth with the world God brings his bill of divorce and turnes off as it were the disloyall soule to her miserable lovers that it may see the folly and wickednesse of its way 3 When a man can live without Christ the pleasantnesse and abundance of earthly contentments have so bewitched him that he becomes like a Prince that hath such fulnesse that hee can raigne without Christ and saith in his heart as those We are Lords we will come no more unto thee Jer. 2.31 Oh what unworthy carriage is this What is Christ shut out that the world may raigne Expect God saying and doing to you as he did to them Can a maid forget her ornaments or a bride her attire yet my people have forgotten me daies without number Thou shalt goe forth with thine hands upon thine head for the Lord hath rejected thy confidences and thou shalt not prosper in them Jer. 2.32 37. While the Sun shines and the Sea is calme you may sport your selves in the deepe but when the storme comes then the harbour will be precious God will teach you that your life is in Christ and in a day of feares and affrightments of soul you will say None but Christ none but Christ God