to rise againe and as the tender mother layeth down the childe to take it up againe so desertions are but short interruptions of a Christians comfort God will not stay long when his people cry unto him he will returne and exchange their dolefull Winter into a joyfull Spring Though the River hath her ebbings yet it hath her flowings the tide of comfort will come in again There shall be a day of their joyfull meeting with their beloved they shall see their God enjoy his presence and be embraced in the armes of his love and when this day shall come there will be more joy in meeting then there was griefe in parting God will powre in comforts upon them as they have powred out teares for him and will recompence their love with kindnesse their desires with fulnesse their mouring with gladnesse their short heavinesse with everlasting consolations Desertions are not the interruption of Gods love Not in respect of Gods love but the acts of love but of the acts of his love his affection is the same but the expression is varied nore that there is a twofold love of God or a twofold consideration of the same love There is the love of Benevolence and the love of Beneficence or as some call it the love of Intention and the love of Execution l Suarez de praedest l. 1. c. 11. §. 5. Baron de pâ—ccato mort ven part 1. §. 5. The former to the faithfull from eternity to eternity and is immutable and incapable of any intention remission augmentation diminution or any alteration it is like God himselfe unchangeable but the latter the love of Beneficence or of Execution Vid. Greg. de Valent. t. 2. disp 8. q. 3. punct 2. which is his love as it expresseth it selfe in doing good to us may be in a degree suspended and restrained for a season As in the Summer there is a Lux and Lumen light inherent in the Sunne and light fluent from it that is ever perfect and permanent but this may suffer changes it may be obscured and lessened yea extinguished and quite cut off as in the night it fals out A father may have a deare affection to his childe yet shew but little in his carriage David shut in his love from Absalom not ceasing to love him but forbearing the wonted acts expression of his love A fountain may have her streams cut off or dammed up though it self have the same fulnesse aptnes to powre itself out as before The root doth not alwayes give so much sap as to make branches bud and blossome at all times yet when she is most sparing in her beneficence her good will is the same she sticks as close to them as ever We often keep backe mercies from our selves and God would more abundantly powre in himselfe Seneâ— ep 50 Rogat paedagogum ut migret domum tenebrosam esse ait but that we open not unto him and so as that blind woman complained the house was darke when she her selfe was blinde so we often complaine as if God had restrained mercy when we our selves restraine it and it is as true that sometimes God is provoked by our sinnes and keeps in his mercy that he comes not with such gracious visits as before yet his love is not shortned though the fruits of it are Behold the Lords hand is not shortned that it cannot save nor his care heavy that it cannot heare but your iniquities have separated betweene you and your God and your sinnes have hid or made him hide his face from you that he will not heare Esay 59.1 2. Though God may vary in the operations of his love yet his love in it selfe is the same and shall be the same for ever Necuit hic dici quod Orontes de regum amicis esse ut digiti rationes supputaÌ„tium modo ↂ modo unitatem repraesentantes Plut. it is an everlasting love Jer. 31.3 The hils may be removed and the mountaines may depart but my kindnesse shall not depart from thee neither shall the covenant of my peace be removed saith the Lord that hath mercy on thee Esay 54.10 This was spoken to the Church in the day of her sorrow he tels them he loved them though he afflicted them and that speech of God to David is full for this purpose I will visit their transgressions with rods and their iniquities with stripes neverthelesse my loving kindnesse will I not utterly take from him nor suffer my faithfulnesse to faile my covenant will I not breake c. Psal 89.30 44. When God deserts his people Not acts which are for being but those onely which for wel being hee withholds those acts of love onely that are for our well being not those which are for our being Though a Christian may want that without which hee cannot have peace yet not that without which he cannot live Whatsoever is necessary to his constitution life compleatnesse and stability that is never denyed no such Good thing will God withhold from them that walk uprightly Psal 84.11 He will ever hold their soules in life not leaving them in weake beginnings but continually leading on unto perfection As he is the Author so he is the finisher of our faith Heb. 12.2 Qui operatur ut accedamus operatur ne discedamus August de bon persev c. 7. We are confident of this very thing that hee that hath begun the good worke in you will finish it untill the day of Iesus Christ Phil. 1.6 The Saints shall have of him whatsoever is so necessary as without it they cannot hold their state or attain their end but that which is rather for their ornament than supportment for the sweetnesse of their way than surenesse of their end for comfort rather than necessity may be and is often in great measure cut off and decayed This then is the thing when God leaves his people he doth not so leave them to the will of the flesh the tentations and snares of the world the power and tyrannie of the Price of darknesse as never or not at all to looke after them but his care is over them in these times and hee is with them by a secret and powerfull manutenency both guiding and upholding them and is often most in power when least in appearance The metals that lye deep under ground and see not the heavens in their light yet partake of their influence yea ordinarily the most precious operations of Gods gracious power are there where is least sense and feeling of them and they have most of God when they see him least As when God covered Moses his face in the cleft of the rock Exod. 33.22 then hee passed by and gave Moses to see his glory so the clouds and veiles that cover our eyes are often forerunners of the cleerest light and sweetest sight of God And when God seemes to be turning a man into a desolate and ruinous heap yet even then
neither destroy thee c. Deut. 4.29 30 31. Take then the counsell of the Prophet which he gave to Israel when God was departed from them Oh Israel return unto the Lord thy God for thou hast fallen by thine iniquity take with you words and turn to the Lord say unto him Take away all iniquity and receive us graciously so will we render the calves of our lips Hos 14.1 2. That you may finde the like favour and God may do for you as hee promised to them I will heale their back slidings I will love them freely for mine anger is turned away from him I will be as the dew unto Israel he shall grow as the Lilly and cast forth his roots as Lebanon his branches shall spread and his beauty shall be as the Olive tree and his smell as Lebanon c. ver 5 6. When Ephraim repented and mourned God pittied him I have surely heard Ephraim bemoaning himself thou hast chastised me and I was chastised as a bullock unaccustomed to the yoke turne thou me and I shall be turned for thou art the Lord my God c. Is Ephraim my deare Son is he a pleasant childe for since I spake against him I doe earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. Jer. 31.18 19 20. You see then what encouragement you have to seek in this way for peace with God and for the quicknings of his Spirit which you have lost sin armes God against you but he cannot hold back mercy from the humble his promise hath given repentance a power to prevaile with him and he will not contend with the broken hearted hee hath a speciall eye upon mourners and will not hide himselfe from the cry of the afflicted a contrite heart is a sacrifice which he will accept Psal 51. He is nigh unto them that are of a broken heart and saveth such as be of a contrite spirit Psal 34.18 The father z Quit ille nobis intelligen lus pater Deus scilicet Tam pater nemo tam pius nemo Is ergo te filium suum etsi acceptīe ab eo prodegeris etsi nudus redieris recipiet quia redisti Tertul de poenitent Patris cibus est salus nostra Beda Ambr. in Luc. 15. of the Prodigall made hast to receive and welcome his straying son and rejoyced that hee that was lost was found again and that he that was dead was alive againe Luke 15. this is the way walk in it if God should deny such he should deny himselfe because he hath said though he hath been Sorely displeased turne you unto me and I will turn to you Zach. 1.2 3. Till you repent your sin is continued and conse quently Gods displeasure Therefore consider seriously of your case for want of serious thoughts doth great hurt so that though the heart bee affected yet not enough it seeth often that all is not well and knoweth the cause yet because these things lye not upon the spirit by ponderous thoughts a man beares his misery happily complaining but not wisely and strongly endeavouring to remove it And the heart is not soone brought downe you must hold up the objects of spirituall griefe by consideration that they may be able to beare downe the heart therefore be much in pondering these two things 1 The sad effects of the losse of God see what blindnesse barrennesse weaknesse depravednesse vanity feares accusations of heart what cryes and clamours in your soules and now what if afflictions come how will you be able to live in such a time other then a dying and a feareful life what if death come either a black cloud of darknesse will over-spread you or a storme of affrightments and terrors will torment you and now remember your sinne hath brought all this upon you 2 The sinfulnesse of the cause why did you neglect and despise your God if you had not set him shamefully at a low rate you would not have turned your back upon him what Could not the infinite Majestie and mercy of the Father the incomprehensible love of the Son the unutterable comforts of the holy Ghost prevaile with you Do you see what you have done have you not said to the Father I neither fear thy Majesty nor desire thy mercy and to the Son I care not for all thy love nor yet for thee that dyedst for me and to the holy Ghost I regard not all thy saving counsels living influences and high refreshments doe you not heare these pleading with you each for himselfe and each for all they are one and what you have done in this you have done against each and against all weigh well then what your carelesnesse and disobedience amounts to that you may meet him with an humbled spirit drenched in teares and clothed with shame put case now that God should requite you in your kinde and that his heart should not be towards you then you might bid peace yea life yea hope adieu for ever Consider further how God did follow you and entreated you not to goe from him did he not tell you he could not beare contempts and that you would repent it at last and will see that what you have done against him you have done against your selves did he not kindly use you and were you not alwayes welcome to him Oh my people what have I done unto thee and wherein have I wearied thee testifie against me Mich. 6.3 and when you were going did he not cry after thee Returne thou back sliding Israel and I will not cause mine anger to fall upon you for I am mercifull and I will not keep anger for ever Jer. 3.12 Yet you would not Consider now how long you have lived without him and how often God hath called upon you to consider your waies if you will let your thoughts out you will finde abundant cause of griefe and when you seek him with repētance you will finde him in mercy drawing neare and he will forget your unkindnesse and you shall heare no more of them doubtlesse your sinnes this way are very great so that sometimes God hath been put as it were to a stand what course to take when God had promised mercy to his revolting people he addes But I said how shall I put thee among the children and give thee a pleasant land and I said thou shalt call me my father and shalt not turne away from me Jer. 3.19 When the Church had been disloyall she at last fell to this course of repentance and see the issue A voice was heard upon the high places weeping and supplications of the children of Israel for they have perverted their wayes and they have forgotten the Lord their God returne ye backsliding children and I will heale your backslidings ver 21. and oh that you also would tread in their steps and say We come unto thee for thou art the Lord our God ver 22. CHAP. XXIX Two other
which is not a full tendency of the heart to a thing but a weak mixed checked fluctuating inclinednesse to it the will not going fully one way but as it hath something to perswade and something to disswade so it is divided partly willing and partly nilling These things premised I say 1. That the greater sinfulnesse in any act is from the will for 1 some acts which are materially evill are not formally evill without the will as if a man working with an axe kill a man though killing be materially evill yet if the will had no influence into the fact it is not murther Deut. 19.5 6. so happily Lots drunkennesse 2 All acts which are formally evill are made more sinfull by how much the more the will is in them b Dionysius cum au diret duos dese male dicentes ebriosum et sobrium bunc utineptum illum vero ut malevolum demisit Plut. 2. That a determinate will to sin though without the act is more sinfull than an act of sin without a determinate will because he that is fully willing sins as much as in him lyeth c Qui hominem non occidit sed vulneravit ut occidat pro homicida est Element Jur. part 4. §. 9. and though the act be wanting yet it is not from any reason against it but from some other cause as it may be it is out of his power or appeares very hurtfull bringing shame paine dammage danger or the like as he sins worse that is purposed to deny Christ though yet he have not done it than Peter who did deny him in act but not with a full will where sin hath the full consent it is an absolute Soveraigne but where it hath the act but not the consent it is but a tyrant which prevailes not so much by its owne power as by the weaknesse of its adversary and the concurrence of externall help 3. A sin wilfull most sinfull That a sinfull act with the will is most sinfull because there is an actuall concurrence of the whole man to it yea and this argueth a great sinfulnesse in the subject for lustings to sin are lesse evitable than acts therefore not onely to conceive sin but to bring it forth argueth a greater power of sin there is more against acts of sin than against inclinations and desires many respects keep men from doing evill that cannot prevent motions to evill so that sin ruleth much in such an one as willingly commits it Now when the soule hankers after sin in frequent potent and allowed lustings unto it the spirit is resisted For the spirit is resisted in respect and so grieved the spirit is resisted in three respects 1. In respect of the rule the word Of the rule which is the law of the spirituall kingdome which is a pure and perfect law not onely ordering and judging the externall acts and issues of the heart Grace but the motions and lustings also requiring not onely abstinence from sinne but death unto it Eph. 4.22 Gal. 5.24 2. In respect of grace d Ineadem specie pecoati gravius peccatfidelis quam infidelis A qui. in Rom. 8. lect 1. which is a principle disposing against sin this is checked and the light and lustings of it are overswayed through the rebellious disobedience of the heart 3. Inward workings In respect of these inward operations and workings of the spirit by which he excites and quickens the new man to newnesse of life e Vniuscujusque Casus tanto major is est criminis quan opriusquam cadevet majoris erat virtutis Bern. de inter Dom. c. 50. his counsells are repelled his comforts rejected his rebukes contemned his offers disvalued all coards are broken and the soule like a prevailing streame beares downe all 2. Secondly men resist the spirit by doing evill this is a further degree when men not onely lust unto sin Spirit resisted by doing evill againstlight Especially when but fall into it here sin is perfected these things grieve the Spirit Ephes 4.30 especially 1. The acts are for kinde grievous When the acts are for kinde grie vous such as are the manifest deeds of the flesh Gal. 5.19 and those pollutions of the world 2 Pet. 2.20 these are worse 1 because the godly have morestrength against such then against sins more spirituall 2. They are most contrary to grace To the shame of religion for they are contrary to nature 2. When to the shame of religion open sins are provoking sins because they feed and quicken that malice that lyeth in the sons of Belial to reproaches against godlinesse and lay stumbling blocks in others wayes so crossing the Spirit in the great work of turning men from sin because men are hardened and set further off when they see such wickednesse in them that are godly This was their sin that caused Gods worship to be despised Mal. 1.9 This bath been by your means and will be regard your persons saith the Lord of hoasts 3. Relapses When the sins are such as he hath often fallen into and often confessed and bewayled iterated sins are double sins as it is in figures the addition of any one makes the number ten times more this strikes deep that having been often in fault and often freed yet a man should sin again this was that which made Solomons sin of a deeper dye that he had found mercy The Lord was angry with Solomon because his heart was turned from the Lord God of Israel which had appeared unto him twise 1 Kings 11.9 So Ezra confesseth the grievousnesse of sin being committed after pardon After all that is come upon us for our ev◠deeds and for our great trespasse seeing that our God hath punished us lesse they our iniquities and hast given us such deliverance as this should we again break thy Commandements and joyne in affinity with the people of these abominations wouldst thou not be angry with us till then hadst consumed us so that there should by no remnant nor escaping Ezra 9.13.14 Concerning the sin which the people of God committed before the Captivity God gives them especiall charge Thou shalt not commit this leudnesse of a thine abominations Ezech. 16.43 who then a man after mercy begged and graciously renewed he shall again transgresse this is high rebellion So Mal. 2.13 c. 4. When such as a man hath suffered much for When a man hath suffered mu◠for his sins many rebukes from heaven checks from conscience frownes from men stripes from God yet willing returnes to do this evill this was the great impiety in the wildernesse the though often reproved yet they sinne in like kinde again and again They have tempted me these ten times Numb 14.22 this was in Nebemiahs eye the great aggravation of their sin that after they had suffered so great miseries They did evill again before God Neh. 9.28 5. When the acts are frequent When often
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
being in his heart you will be sure that if he have any power with the Father he will worke your peace q Multo efficacior Christi mors in bonum quam peccata nostra in malum Christus potentior ad salvandum quam Daemon ad perdendum Bern. Why doe you afflict your selves if you beleeve you shall be established Christ will carry you in to the Father and will draw out his kindnesse towards you And know that if the Father love the Son hee will shew favour to his friends and who can expresse that love that Christ beares to a mourning soule that flyeth for refuge to him his love was such that he died for you and will he not speake a good word for you You sit poring and searching for pillars of hope within you and bestow much paines to answer your owne feares but the ready way to make the businesse cleare is by going to Christ stand not so much upon this quaere Whether you have believed in truth or no but put all out of doubt by a present faith The doore is open enter and live you may more easily build a new house and fabricke of comfort by taking Christ then repaire your old dwelling and cleare all sutes that are brought against your tenure Heare Christ calls you Come unto mee all yee that are weary and heavy laden and I will refresh you Matth. 11.28 And Ho every one that thirsteth come c Esay 55.1 Let him that is a thirst come and whosoever will let him take the waters of life freely Apoc. 22.17 And now will you not goe Oh that you would goe how soone would your mourning bee turned into joy and your sadnesse into gladnesse how would those everlasting armes of mercy embrace you and you should have future happinesse in a kinde of presence r Pulchewimam insulam videmus etiam cum non videmus Lyps ep ad Cambden 2 Seeke peace much Be not weary but strengthen your selves in the promise let this pillar hold up your trembling hands for he that shall come will come and will not tarry Seek much Behold hee commeth and his reward is with him Oh me thinkes I see the fountaine opening it selfe to the thirsty I see the clouds dissolving prepare your vessels stay a while for I heare the sound of many waters you are at the right doore knock and knock hard the Lord is there there dwells everlasting mercy Harke how the Saints sing for joy looke in and see Paradise and rivers of joy feeding them how came they to get in but by lying at the gate hold on for in due time you shall reape if you faint not Gal. 6. My friends these are not dreames but they are reall truths which Jehovah will make good to them that believe You come it may bee but you come not in faith and you stay not with patience f Futura expectâ—ns presentibus angor Sen. consult with reason and with the Scriptures Is there a way to God or no if yea which is that way If God tell you this is the way then walke in it wait in it and though you have lost your comfortable enjoyment of Christ yet I say to you as the Angells to them This same Iesuâ— which is taken from you shall so come as yee have seene him Acts 1.11 Therefore keepe your eyes upward pray much and the heavens will open when you beleeve and pray you have the key of heaven in your hand those everlasting doores will open to you therefore hold up your selves in seeking it may bee you may meete with fire and a tempest and stormes but stay and the still voyce will come 3 Come in much love to God come as a friend Come in love then come and welcome many desire ease and defire to be delivered from wrath and hell but come in love desire God to bee your friend and bee willing to bee his friend let love shew it selfe in two things 1 Lament thy sinne that hath caused a strangenesse betwixt God and you Come weeping for sinne and humbled for thy unkindnesse and all is forgiven You thinke too meancly of God when you thinke hee hath much adoe to pardon you He is ready to forgive and he overfloweth in pardoning mercy t Magnam injuriam Deo facit qui diffidit de ejus misericordia Aug. Bonitas invicti non vincitur infiniti misericordia non siâ—â—tur Fulgent Tua quidem malitia mensuram habet Dei autem misericordia mensuram non habet tua malitia cir cumscripta est c. Chrys Hom. 3. de poenitent Si bis si ter si centies millies peccas coties pâ—â—â—â—tentiam age c. idem He expects your acknowledgment and repentance and then you are friends 2 Come with new and strong engagements of heart bring your selves as an offering to him and sacrifice your selves upon that golden altar Jesus Christ say Lord if thou wilt love me I will love thee be thou mine and I am thine and will be thine Thus two old friends shall renew their friendship and they that were at a distance shall meet in love he that did depart shall returne with kindnesse and he that was forsaken shall be received with mercy and the ancient joy which was in heaven at his first conversion shall bee renewed at his restauration Now clap your hands ye heavens and earth for the sonne that was lost is found and he that was dead is alive The exile is received and a covenant of peace is renewed betwixt a man of sorrowes and the God of peace through the Prince of peace to whom be praise for ever FINIS
part of an house burnes exceeding fiercely if men cease to quench it so sin rageth much when God ceaseth to slake it by pouring in his Spirit which is compared to water Ioh. 3.3 Ezech. 36.25 as sin is compared to fire Iames 3.5 6. Again behold the forts of sin which is carnall thoughts and reasonings which are called strong holds 2 Cor. 10.4 in which it both strengthens its owne power and defends it self against all adverse power Then behold her weapons every faculty ability endowment riches wisdome strength honour friends and the members of the body which are weapons of unrighteousnesse Rom. 6.13 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gre. Naz. orat 1. Then behold her allies and aides many things come in to contribute strength I say many things without a man as Satan by counsell suggestions perswasions diversions discouragements and strong operations And all the objects of sinne yea every creature and the examples and counsells of men yea and the acts of sin it selfe all these make the power of sin greater therefore considering these things who can wonder that there should be a renewing of the power and working of sin when God denyeth his gracious presence in the soule But about the renued power of sin consider But concerning this renewed power of sinne take these considerations 1. We must distinguish of sins every sin is contrary to all holinesse Sin must be distinguished and to the whole law in a sense because holinesse in the nature of it is contrary to sin and the law condemnes all sin as a transgression against it but some sins are more directly contrary to all holinesse as totall apostasie positive hatred of God c. these 1 Joh. 3.6.9 such as abide in Christ are kept from but other sinnes which are particular defects though in their kinde grievous they may possibly fall into c. But let me adde this caution 1. that they are seldome found in such if heynous evils 2. That it concernes men to watch because such waies are waies of death and the proper effect of great sins is wasting of the conscience and incensing of much wrath 2. The power which sin gains is but a limitted not an absolute power Christ is not willing to lose his subjects though he may suffer them to be vexed yet not conquered sin may rage but not rule or as I said its power is limitted 1. It is not full sin may have much power but Christ still keepes the throne though he permit it to doe much yet he keeps the Scepter in his hand yea though he let sin loose in a degree yet he holds the reines in his hand to curb it at his pleasure and though it find a part yielding in a man yet it ever finds a part resisting Gal. 5.17 he that hath fully and resolutely given up himselfe to Christ as a King can never admit of another Soveraigne it is not only contrary to his duty but to his nature and that anointing by which he is set above the world and above Sathan and above himselfe and under none but Christ This anointing is the Spirit of Christ which is a Royall Spirit and makes us Kings like himselfe both in Noblenesse of spirit which abhorres bondage to base lusts and in victorious power by which he overcomes all yea our strength is the bloud mercy power and truth of Christ who hath undertaken to rule his people with the rod of his strength Psal 110. and to beate downe their enemies with his Iron rod Psal 2. and he hath said Sinne shall not have dominion over you for you are not under the law but under grace Rom. 6.14 p Destituitur peccatū potentia dānandi et dominandi Epis Saris de justitia operum c. 5. vid. etiam Abbot Epis Saris animad in Thoms diatrib c. 21. God will throw out sin by pouring out upon his servants a spirit of repentance q Fortior est spiritus in nobis quia semper facit ut de malis actibus resipiscamus at caro praestare non potest ut resipiscamus de bonis Twis vindic l. 3. errat 8. §. 12. of faith of prayer and power yea and lust by winning looseth and her present renewed strength proves the occasion of her future and greater weaknesse r Pyrrhus Romanos vicit at mullos suorum in praelio perdidit et eis proinde dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. Apoph Vt vere possunt dicere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id ibid. For when the heart is awakened and seeth the ruines which lust have made now it stirres up it selfe and girds its sword and buckles its armour about it and the Spirit of the Lord comes upon it that it subdues her enemies and drives out those pests from her territories and takes up a resolution of perpetuall enmity and warre against them never to admit leagues or to shew favour but to be avenged on them not one shall escape Thus as the Sun sets in a cloud and seemes buryed in darknesse but riseth againe in glory and as the earth seemes vanquished and to lose her crowne and life by the fierce invasion of the cold armies of winter yet at last regaines her strength when the Sun breakes forth and untyes her bonds that her imprisoned power and life may come forth againe and now where are those blustering stormes those battering hayles those heapes of snow those nipping windes So the soul renewed though it may be farre gone yet shall revive again and sins greater rise shall prove her greater fall and at last shall perfectly be destroyed These being premised I say that the encrease of corruption is a signe of Desertion Cautions in concluding desertion by renewing of sin But yet with Caution 1 Caution take not all renewed motions and stirrings of lust for the renewed power of it ſ Actio violenta non est violentia patientis sed inferentis Guli Par. de tentat resist p. 284. col 2. for sin may stirre much where it is much weakned tentations may be stronger and so that grace which we have received may be lesse able to prevent all risings and workings of inherent lusts God may seeme to leave us when he doth but try and exercise us by suffering incursions of sin and by permitting us to be assaulted with Sathans depths and stratagems and power as hereafter I shall declare 2. Where repentance and prayers and resolutions are multiplyed according as the tentations motions suggestions and sollicitations of sin are encreased there sin though it seeme to grow doth not and he that argueth that God is absent because of his lusts so working should consider that those lusts doe not argue Gods absence but these graces stirring and working argue his presence Indeed where sin and lust is growne stronger there a man hath cause to conclude against himselfe that so farre as his sins have gained in him he hath lost of God Quest How may it be known
of grace and know where the fountaine is and that all is of God that so we may depend upon him and not rest in our selves and ascribe all to him and nothing to our selves The second end of desertion is correction h Dilectione non odio non studio nocendi sed desiderio sanandi Aug. ep 48. Poenâ emendatoria non interfectoria t. 1. de lib. ar l. 3. c. 25. desertion is out of love and though it be grievous for the present yet the fruit is good like the lopping or winter season to the tree which makes for its strength and growth I will instance in such speciall sins which bring this heavy rodde upon the soul CHAP. XV. Desertions are for correction Desertions corrections and are caused by pride and carelesnesse c. 1. PRide Of pride Which is a swelling and tumor in the spirit or a lifting up in the heart 2 Cor. 12.7 through a supposed abundance of revelation in the minde or of other rich endowments of spirituall graces it brought upon the Apostle that goaring Thorne in the flesh the messenger of Sathan to buffet him lest hee should bee exalted above measure Pride is a dangerous evill it breedes contempt of others which God abhorreth it is a crossing of God in the end of all his grace and mercy which is to exalt his owne glory Ephes 1.6 12. Chap. 2.7 8 9. That no flesh should glory but that hee that gloryeth should glory in the Lord 1 Cor. 1.29 30 31. 2 Cor. 10.17 The more we esteeme of our selves the more we take from Gods account and put to our owne which is a robbing of God in that which he hath said He will give to none other Isa 42.8 therefore God resists the proud Iames 4.6 1 Pet. 5.5 and cuts him short and will not be friendly to him The proud he lookes at afarre off Psal 138.6 as with disdaine and displeasure Making him low that exalteth himselfe Prov. 29.23 the poore in heart are deare in his eyes And the hungry he fils with good things but the rich he sends empty away Luke 1.53 And no wonder that a proud heart is a dead heart and that upon an elevated spirit there be barrennesse as upon the mountaines for pride kills endeavour rich men take no paines but the poore is diligent and all encrease and livelinesse of soule is the reward of industrious seeking as pride abateth endeavours so it debaseth them prayer hearing all duties are spoiled by the savour of this noisome evill oh yee proud in heart your commodities are marred and are not vendible all your works lie upon your hands as breathed and worthlesse wares so as the merchant loseth when his goods are not current and marketable so you wax poore you have no trade with heaven that God that accepts the humble that comes to him with the lading of prayers teares groans cries and takes these and likes them and makes him rich returnes turnes backe the proud and all their works 2 Carelesnesse Of carelesnesse 1 In not accepting the seasons of grace when God draweth neare and and we regard not when he knocketh Not accepting seasons of grace we open not he often leaves us and goeth from us so he came to the Church And knocked open to me mysister my love my dove my undefiled for my head is filled with dew and my locks with the drops of the night but she was carelesse and regarded not the day of her visitation and what followeth I opened to my beloved but my beloved had withdrawne himselfe and was gone I sought him but I could not finde him I called him but he answered me not Cant. 5.2 6. Sometimes the spirit comes sweetly melting and tempering the heart to an holy softnesse and godly sorrow but is quenched by negligence therefore justly doth that soule groane under the misery of a stupid heart lamenting with the Church Why hast thou hardned our hearts from thy fear Esay 63.17 and taking up that cry with me so often here I cannot repent my heart is frozen I cannot mourne sometimes he cometh with strong convictions perswasions and contections to take the heart off from a way that is not good so that the heart begins to draw backe it selfe but because we lose this opportunity therefore out sins remain and tyrannize in us causing usto take up Davids complaint Iniquities prevaile against me Psal 65.32 Sometimes he commeth exciting and raising thoughts and resolutions of heart to a more heavenly walking but we hoise not up sails to these gales we blow not up this spark therfore justly are we left to a spirit of dulnesse neither have life nor peace in the use of ordinances and discharge of duties Secondly the neglect of the meanes of grace which is Neglect of meanes 1 When they are not so much used as the body when it is shortned in necessary food groweth weake When not so much used so the abating of the commons of the soule doth weaken grace The lesse plants are watered the worse they thrive we are fed by that whereof we are bred h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist hist anim l. 8. c. 1. The word begets us 1 Pet. 1.23 and the word feeds us 1 Pet. 2.2 There is a nutritive vertue in every ordinance they are meanes appointed of God as pipes for the conveyance of living waters into these empty cisterns of our hearts if therefore either out of wretchlesnesse or pride any doe withdraw from them they withdraw from God and if so no wonder if God withdraw from them therfore consider this if you have not fallen from your abundant use of the ordinances and if you enjoy God lesse than you have done know it is because you seeke him lesse than you have done 2 When they are not so well used not the meere use When not so well used but the use of them in a spirituall manner doth profit a man may starve in plenty when you receive the Word and Sacraments it you thinke that the very act done is sufficient you are deceived for the food of the soule is not like the food of the body which being taken in onely though there be no more thought of it yet doth nourish nor like the poole of Bethesda which required but comming into it when the Angel moved it but we must bring hearts fitted and prepared seeking earnestly of God the effusion of his spirit yea we must work the Word upon our hearts knowing that where the Ministers part ends there ours begins when therefore we onely heare and labour not to worke our hearts to a conformity to the Word we deceive our selves Iam. 1.11 and God requites our carelesnesse with spirituall impoverishment shutting â—â— his mercies and locking up his treasures from us As the blessing and good providence of God makes him that is diligent to increase in riches whereas be becometh poore that dealeth with a slacke hand Prov. 10.4 so the same
God doth plentifully recompence the diligence of the Saints in their spirituall affaires and this he would have all men beleeve in their first comming to him That he is a rewarder of them that seeke him diligently Heb. 11.6 But it is just that he that labours not should not eat he that digs not for the pearle should not finde it but that the fruit of spirituall slothfulnesse should be a decay in spirituall estate 3 Neglect of duties and exercises of godlinesse you know the promise Neglect of duties To him that hath shall be given c. Matth. 25. that is he that useth his taknt with fidelity and sedulity shall increase in the same talent I say in the same i Abbot in Tomps Diatr for else it holds not that he that useth the talent in one kinde shall thrive in another for what a man soweth that shall he reape but such as are idle and negligent shall grow worse and worse duties of godlinesse are a Christians trade and he that is slacke in them shall be on the losing hand God will punish the unfaithfull servant and the wages of the idle shall be rods and stripes Now the failings in duties are these 1 When they are omitted Not done this hinders spirituall growth k Inaequabilitas in bono non modo est impedimentum progressus sed causa regressus c. Plut. de profectu virt for not onely contrary acts of vice but cessation of acts of vertue doth weaken the better part we must not think that the livelines and vigorous stirring of spirit gotten in our approach to God in any duty will last alway we live by prayer and reading and meditation as we do in the flesh by food and sleepe and other naturall refections and as the body though it be filled to day and spirits are much cheared yet if there be not a constant use of food it will wax weake so it is with our soules l Quae sunt in motuad finem perficiuntur per motuÌ„ ad finem quia per motum fincm assequuntur Aquin. if they doe not daily and constantly feed themselves in God become feeble and languid yet it must be noted that it is not meere omission but the voluntary omission of duties which hurteth when the heart hangs off and forsakes it as a thing unpleasant then it is in the way to lose it selfe and much of that sweet communion which it had for when the heart withdrawes from God then God withdraws from it Lev. 26.27 28 2 Chron. 15.2 2 When though duties are not omitted yet are slightly done Ill done a Christian may as well lose by doing good evilly as by doing what is evill and as well by misdoing of good as not doing remisse acts weaken habits as well as contrary acts m Aliqui actus ab habiâ—u procedentes diminuunt habitum si negligenter fiant lazinesse and idlenesse in spirituall endeavours are sccret theeves robbing us of many heavenly influences from above cold prayer is like a bow slacke bent which will not deliver the arrow home to the marke where God reaps most he soweth most if we sow to the spirit we shall reape of the spirit any duty which is not spirituall and lively is like a sacrifice without life which God will not accept n Sapiens nummularius est Deus nummum nec falsum nec fractum recipiet Bern. de temp 109. all is lost labour which is not done in the spirit and as our actions are formed by our spirits so our spirits are much formed by our actions he that accustometh himselfe to doe good superficially will become superficiall in goodnesse we should never come to God in vaine nor thinke the duty well done till we finde God p Nunquam abste absque te recedo Bern. ep 116. 3 Private and secret converse with God in duties Especially private duties a man may doe much in the view of others with abundant flashes of affection yet have little of God publike actions are often though materially spirituall yet formally fleshly being produced by humane respects the heart filled with ambition or such other advantage which fils her sailes for the present and beares her on but that which hath its rise from fleshly principles doth not worke to the advancement of spirituall grace secret duties are free from such mixtures and ingrediences as doe debase both the action and the spirit and to a well tempered soule are very precious Consider then what you are in secret where no eare can heare no eye can see no hand can reward but Gods alone â—â— What are you in confession of personall failings in supplication of such supplies in thankfulnesse for such mercies as none are privie to but God and your selves for if you be lesse active and serious in your retired and closet duties then in those that are more open and publike it is evident that something without you doth make the difference and if worldly motives are the wheels upon which your hearts are moved it is no wonder if God meet you not with largesses of quickning grace 4 Not watching this is a great cause of declining for the way is narrow Not watching the heart apt to stray q Nihiest in nobia corde fugacius Greg. past cur part 3. c. 1. §. 15. and there are many things to drive and draw you from the path of life r Hostem foris non habebat domi tamen reperit de Solomone dictum Can. de repub heb l. r. 13. nunquam cessat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Hannibal de Metello apud Plut. and though there were none without us to put us out of the way yet there is a sinfulnesse resident in us and active and when you goe from God you goe from life for your life is in him and from him in nature causes worke strongest in a propinquity as the fire communicates more its heat to that which is neare it then to that which is farre distant from it so the closer we keepe to God by a watchfull and diligent carefulnesse the more he powres into us of his fulnesse By nature we were afarre off and in that condition we were like those in the remote Northern parts which darknesse and desolatenesse doth inhabit because the Sunne hath little or no converse with them we were then without God without Christ and without hope in the world Eph. 2.13 but by grace we are made neare and so have fellowship and communion with God but if by heedlesnesse and folly we goe out from him we have cause to blame none but our selves that we are lesse happy in the enjoyment of him yea if God let loose upon us corruptions from within and tentations from without to beset us and much to spoile pillage waste and weaken us CHAP. XVI Of grieving the spirit causing desertion GRieving the spirit Å¿ Res delicata est spiritus Dei Tert. this causeth God to withdraw
words are a strong expression of his deare and faithfull affection the mothers affections are deare and tender so are mine the mother loves her childe because it is the fruit of her wombe I also have begotten thee and thou art my childe the mother is most tender to the sucking childe which cannot help it selfe if it cry she cannot hold you also are such before me the mother may possibly forget but I will not you are alwayes in my eye and if I cannot forget my selfe I cannot forget you for you are engraven and imprinted in my hand Thus God hath comforted his people and will have mercy upon his afflicted Esay 49.13 He comforteth those that are cast downe 2 Cor. 7.6 When the heart mournes much God will shew himselfe For 1. the end of sorrow is not to afflict but to profit not to cast downe only The end of sorrow is not affliction but healing but also to raise up when God casteth sorrows upon the wicked his end is to afflict and to punish and their sorrows doe attain their end when they lye like loads oppressing their spirits but that which is a curse to them is a cure to the godly their mourning is but sowing in teares to reap injoy sorrow in the spirits of such is like the raine upon the grasse it puts the soule into a flourish it makes it yeelding and tractable as wax when it is softned wil easily receive impressions and metals dissolved are apt to be drawn out and to be moulded as you would have them Sorrow is better than laughter for by the sadnesse of the countenance the heart is made better Eccles 7.3 the sad lookes of others hath a naturall force to work seriousnesse and consideration in us much more when our owne hearts are full Ahab himselfe would do much in a pensive fit and Manasseh his monstrous spirit was tamed by sorrow God brought upon him the Assyrian and hee bound him with fetters and carried him to Babylon and when he was in affliction hee besought the Lord his God and humbled himselfe greatly before the God of his fathers and prayed unto him 2 Chron. 33.11 12. You see the sweet fruit of this bitter roote and what was the issue God was intreated of him and heard his supplication and brought him again to Hierusalem into his kingdome ver 13. 2 The greater sorrow It makes a fit object of mercy the fitter object of mercy mercy is for the miserable and none more miserable then such as mourne in the losse of communion with God this wound is the deepest and most bleeding of all wounds the soule in such a case hath no help in all the world all things yeeld not more then a drop of water upon Dives his tongue Look now upon the nature of God and you shall see him full of mercy upon the promises they also are full of mercy upon the wayes of God they also are full of mercy therefore if you clothe your selves with the garments of heavinesse and can come before God with spirits much lamenting after him he will appeare to you Hee will revive the spirit of the humble q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Esay 57.15 3 Much sorrow will put upon strong pursuites after God it will make you full and strong in prayers and the power of prayer is great with God it makes the soule to run to Christ and to improve all the hope and faith and interest that it hath in him and they that seeke the Father in the Son shall finde him 4 Now God will be welcome when the soule is bitten with his absence God leaves his people because they slight him but when they have learned to prize him now he will come no place fits him but the highest and now God is lift up when the heart in the presence of all things which were delightfull and precious pines after him love is seene in sorrow we grieve much in the losse of that we love much 2. Then sorow prevailes with God Secondly when it is ingenuous when it is ingenuous 1. When for the cause not losse onely When not onely for the losse but for the cause when you can mourne not onely that you are Deserted but because you have sinned when you can grieve much that you have procured this evill 2. When not onely for sadnesse but also for the sinfulnesse of the losse When your sorrow is not onely because of the misery of such a state but also for the sinfulnesse there must needs be many feares and great anxieties in such a soule as seeth it selfe left of God but a holy heart will grieve for this not onely that it is fallen into such misery but also and especially that sinne hath regained strength that the life and lustre of holinesse is so weakened Grace hath a great beauty in the eye of him that hath it r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. orat 5.6 and sinne carrieth in it the greatest deformity and misery unto him so that such a one mindes not so much his ease as his cure yea his heart is carried in such strong desires after God that it overlookes its suffering weeping is no burthen and so that he might recover his losse though it come through a storme of feares cares griefes he would count himselfe happy another man who hath no greater thing to feare or desire then hell and heaven dwells upon his feares when he is affraid and is held in them and if he could be delivered from his feares he would be at rest but a godly man though he feele his troubles yet would he not count his case happier if these stormes were downe but he will mourne still till he be restored to his former life in God David was not satisfied till a new heart was created in him and a right spirit renewed Psal 51.10 11. 3. When not for losse of comfort onely but of God also When not onely for the losse of the comfort and sweetnesse in a holy converse with God but for the losse of God himselfe a child hath much comfort and reliefe from his father but when his father is gone he doth not onely lament his losse of comfort but his losse of his father so the wife more laments the losse of her husband then of her good by him when a man seeth what he hath lost he cannot but mourn to think what daies he had when he lived under the wing of his gracious father but yet all the comforts that ever he had or hoped for doe not lye so heavy as God himselfe For to a godly man all comforts and graces and all good that he receiveth doth serve to lead his heart to and to fixe it in God God hath his end here for he sends out these but as Ioseph sent Chariots to bring his father and brethren to him all these things are but conveyances and servants employed betwixt God and his people to invite and draw their
height of living and joyfull converse with God he is like the prodigall brought to another life to feed upon huskes with swine instead of bread in his Fathers house Many such there are who had reviving tasts of Iesus Christ and did rejoyce to see the streames of the well of Life sweetly flowing and with overflowing abundantly filling the Saints and themselves with comfort but now the tree in the midst of their paradise is to them like the withered fig-tree the shadow and fruit of it ceaseth and they are miserable in the losse of that which is the happinesse of those that have it and herein their misery is so much the greater by how much they count it less Is it not a sad thing to see a man so degenerated that he can live without his life and rest out of his place that place where hee hath had such peace and such contentment Oh here is an heavie spectacle a man hath lost his estate and he grieves hee hath lost his name or health or c. and he grieves but hee hath lost his God and yet hee mournes not he saith it is well alas hee is not himselfe when the day breakes and the Sun sends out her beames into this darke region when a spirit of truth and life shall brings this wandring creature home againe and cause him to bee himselfe then you shall see the man acting another part alas what amazement will ceaze upon him how will he melt that is now frozen how will hee bee afflicted to see himselfe and his case in which now he lieth as quiet as Peter in his chaines Acts 12. 4. Degree When not onely losse of comfort but affliction of soule Degree when God not onely suspends his comforts but afflicteth the soule not only not continuing the staffe of living bread but feeding them with the bread of sorrow and affliction which he doth diverse waies 1. 1. By rebukes of spirit 4. waies By rebukes of spirit the Spirit of God comes sometimes in a way of displeasure and chides and rebukes the soule this David found which maketh him often cry and mourne as the child whom his Father rebuketh this chiding is 1. A conviction of sin not onely of the fact but of the sinfulnesse God sometimes comes to set out a sin unto man and then it is very dreadful such a terror and astonishment ceazeth upon him by a full sight and sense of sinne as that if there bee not a supporting hand of grace and mercy extended to him he cannot stand under it Sin is a strange thing and if God should pull off the visage of this monster and discover fully the fearefull nature of it it would be a but then too heavie to be borne now then when God conceales his love and reveales guilt it must needs be bitter when a man seeth his inditement but hath not his pardon it must needs bee grievous 2. Opening the desert of sin and shewing a man into what a gulfe he hath cast himselfe that now in justice and in sentence of Law he stands condemned to eternall death when the grace of the promise is obscured and the justice of the Law lively presented it must needs cause a man to feare much Now saith God see what I may doe I may cause all thy welfare to passe away like a cloud and bring in a deluge of woes upon thee I might shut thee by a decreed banishment from my presence and cast thee as a stone that is hurled from a sling into hell for ever Such words as these are heavier than mountaines when the soule seeth that vastnesse of eternity filled with death and sufferings and seeth not the refuge in the Gospel this is a great shaking to the soule 3 By holding the eye upon these sad things so that whithersoever a man turnes his sinne is with him and hell before him the cry of sinne and the curse of the law is ever in his eares My sinne is ever before me Psal 51.3 It was also Iobs sad case that the sinnes which he thought he had beene rid of long agoe returned upon him and did so cleave to him as if they had been his possession Thou writest bitter things against me and makest me to possesse the iniquities of my youth thou puttest my feete also into the stockes c. Job 13.26 27. this is an heavy thing when God continueth in this way of displeasure breaking the spirit with these grievous charges 4 By menacing outward or inward troubles as he did to David when hee had sinned greatly against him he told him what he would doe how he would follow him with evills for ever and that his posterity should rue his folly and when he had numbred the people what a severe way did God take now temporary evills especially spirituall are often very grievous when God shall say I will shut up my peace and my comforts from thee thou rebell and ungratefull wretch thou shalt no more see my face as thou hast done others shall drinke but thou shalt thirst others shall rejoyce but thou shalt mourne I will no more meete thee as I have done I will spare thy life but I will not shew thee my favour all thy dayes thou shalt live dubiously and dye anxiously I say when these words are heard what an heavy case is this how did David even wast himselfe with grieving when God did estrange himselfe Psal 32. Psal 51. But when God shall menace not onely this but hell and eternall death this is farre more grievous but this God doth even to his owne and sets it on so strongly that hee makes often their spirits to waste and their strength to consume David and Heman were drenched in these deepes and how grievous were their complaints 2. 2. By tradition of the soule 1. Into its own hands By tradition of the soule 1. Into its owne hands the heart of a man is the greatest tyrant and cruellest monster against it selfe it is more a divell than the divell he needs no furies to fulfill his troubles who is given up unto an accusing spirit e Nihil est miserius quam animus hominis conscius Plaut This is grievous it hath cries clamors stripes stings wounds deaths it will be law witnesse plaintife judge executioner chaines rackes gibbets what not hee hath a hell within him that is in such a case For consider 1. The temper and nature of the soule it is receptive of much evill and misery and very active and this activity is improved to selfe affliction 1. Byguilt which is as powder to the flames or as the windes to seas which makes them to rage and boyle 2. By the weapons which the heart disquieted hath against it selfe an eternall God and a just Law 3. By unbeleefe by which the soule is made naked to her owne blowes a guilty conscience strikes the promise out of a mans hand and drawes the sword and sheathes it in the soule it undermines
be with her but against him it hath chosen him as her chiefe treasure therefore can no more be without him than without her selfe 4. It hath had hopes of Gods favour time hath beene It hath had hopes when it saw it selfe in the armes of Christ and walked with some assurance that it had a friend in Heaven and therefore seeing now her hopes to wither and those golden daies to passe as a pleasant dreame it cannot but be much afflicted This shall be the bitternesse of the anguish of unsound hearts at last who after they have fed their soules with hope and have run out their daies in a paradise of imaginary happinesse finde when they come to die all those joyes and all that confidence to spend themselves like a vapour and the leane kine to eate up the fat sorrow and everlasting perdition comming instead of joy and salvation which they looked for oh who can utter this misery a man hurled from a pinacle of high and glorious hopes into a depth of eternall woe By this wee may guesse what it is for a deserted soule that hath reckoned long upon high things and now seeth such a change that it is forced to count it selfe deceived and to exchange her living hopes for killing feares and whereas she thought her selfe a child to bee cast forth as a stranger yea as an enemy 5. It hath had much in communion with God and Christ 5. It did enjoy God time was when the man was kindly used when God conversed with him as a man with his friend when he invited him often and entertained him in love and powred in much of heaven upon him therefore now to see God estranging himselfe yea frowning chiding arming against him cannot but bee a cutting to his soule David having lost the liberties of the ordinances which were better than his kingdome to him sits downe in heavinesse as one taught by the experience of his former happinesse the deeper to lament his present misery When I remember these things I powre out my soule in me for I had gone with the multitude I had gone with them to the house of God with the voice of joy and praise with a multitude that kept holy day Ps 42.4 And this was the affliction of the Church that she lost him in whose presence she had received such abundant comfort Cant. 5. the more the soule hath had of God the more bitter is her losse of him Secondly 2. From the object in respect of 1. Quality of it the object is such as if you weigh it you will see that a man cannot be at rest when God holds back and leaves him in this dolefull case Consider first the quality of the object there are three things in God which cause the wound of an afflicted spirit to bleed much 1. 1. Goodnesse Goodnesse because God is good therefore his disfavour is a great affliction this sweet balme the heart in such a day will turne into a sharpe corrosive and out of this sea of comfort will draw bitter waters this golden mine which is a rich treasure unto others yeelds that which the heart turnes into iron rods and sharpe swords to wound it selfe For first if it apprehend his goodnesse to bee his kindnesse and gracious disposition to pitty and mercy then it reason heavily oh unhappy wretch that there should bee so sweet a fountaine and I should not drinke of it that streames should flow forth towards thousands none to me I envie not others happinesse but I lament mine owne misery that I should die in the midst of life and perish in the midst of salvation God is so good so ready to shew mercy that sure he is highly incensed against mee who seeke and call and cry yet am not relieved if my wickednesse were not very great yea if I were in his heart at all surely he that is so good in himselfe and unto thousands would not thus reject me I am tossed night and day and carry an hell in my soule continually and if I were not as an enemie in his eye if I were a child his bowels would not hold I should surely be received who can reckon the heavy conclusions which the heart will draw against it selfe it is so disposed to its owne hurt that not onely against faith but against reason it will afflict it selfe turning the Sun into darknesse and the Moone into blood setching misery out of mercy and hell out of heaven Or if secondly the goodnesse of God be taken for his holinesse and perfection then they reason thus surely I am very evill whom goodnesse rejects if I had any sparke of good in me God would not cast me off but certainely he seeth my abundant naughtines therfore he setteth himselfe against me Thus sundry waies the goodnesse of God makes the hiding of his face and the manifestation of his displeasure to be very grievous 2. Greatnesse When a man apprehends the Majesty of God the feare of his disfavour fals heavy upon him Who knoweth the power of thine anger even according to thy feare so is thy wrath Ps 99.11 The favour of a man of power is of much worth and there is power in his wrath The wrath of a King is as the roaring of a Lion but his favour is as dew upon the grasse Prov. 19.12 The wrath of the God of power is terrible as thunder a Fulmen est ubi cum potentia habitat iracundia Sen. and as b Leonis voci tontus naturaliter inest terror ut multa animantium quae per celeritatem possent impetum ejus evadere rugientis ej us sonitu velut quadam vi attonita atquâ—â—icta deficiant Ambr. hexam lib. 6. cap. 3. the beasts fall downe astonished at the roaring of a Lion so the soule is overwhelmed when so glorious Majestie is incensed In God there is a twofold power A power first of Authority which is that power by which 1. He despenseth all things as having all in his hand as absolute Lord and Soveraigne And what a misery is this that he that hath eternall life and death heaven and hell in his power should seeme to be against a man this is the fulnesse of all evill when hee upon whose will all things depend becomes ones enemie the losse of a particular comfort and contentment is great but how much worse is the losse of all 2. By which hee judgeth all God being the Supreme Lord holds this royalty that all men and Angels are accountable to him in all things now to apprehend that the Judge of all the world will not shew mercy but will proceed in strictnesse of justice especially when a man knoweth that he is guilty many waies and that God is privie to all his sins must needs bee a sore shaking to the soule Though all friends and ministers yea though all Angels come in to comfort yet it will not satisfie because they are but subjects God is supreme