of sin pag. 114 When God departs sinne increaseth two reasons pag. 115 Two considerations about the renewed power of sin pag. 118 Two cautions in concluding Desertions by the renewing of sin pag. 122 Q. How it may bee knowne when sinne is growne stronger A. By the Roote which is 1. The Affection pag. 123 Foure degrees of love to sin pag. 124 2. The mind and that gives strength to sin 1. By good opinion of it pag. 126 2. By working unto sinne which it doth three waies pag. 127 2. By the Branches the spreading of sin appeares in three particulars pag. 128 3. By the fruits of sinne Inclination pag. 129. Action pag. 129. In the acting of sin the power of it appeares in foure particulars pag. 131 4. By the soile that feeds sin pag. 134 CHAP. 13. 3. The third Rule to judge of Desertions is the consideration of the meanes of Grace pag. 135 Two considerations propounded for the Discovery of this pag. 136 Thus of the Symptomes of Desertion CHAP. 14. 3. The causes of Desertion Instruction pag. 141. Correction pag. 141. 1. Desertions are instructions and teach the knowledge 1. Of our natures ibid. 1. Our sinfulnesse pag. 142 2. Our weakenesse pag. 145 2. Of our graces pag. 145 1. In the freeness of grace pag. 146 2. The necessity of grace ibid. CHAP. 15. 2. Desertions are corrections pag. 149 1. Of Pride ibid. 2. Of Carelesnesse pag. 151 1. In not accepting the seasons of grace ibid. 2. In neglect of the meanes of grace shewed in two particulars pag. 153 3. In neglect of duties of godlinesse Three failings in duties pag. 156 4. In neglect of watchfulnesse pag. 159 CHAP. 16. 3. Grieving the Spirit pag. 161 How the Spirit is said to be grieved pag. 162 Two things by which the Spirit is grieved Dishonour pag. 163. Disobedience pag. 163. 1. The Spirit is grieved by Dishonour 1. Directly in five things pag. 164 2. Indirectly when wee doe such things as occasion it pag. 167 CHAP. 17. 2. The Spirit is grieved by Disobedience and resistance of the Spirit pag. 167 The Spirit may be resisted in others two waies pag. 168 The Spirit may be resisted by our selves pag. 169 1. When wee hang off from that good to which we are strongly moved pag. 170 The sinfulnesse of this in foure things pag. 172 2. By sinning against light 1. By willing evill pag. 172 Q. Whether it bee worse to will evill than to doe it pag. 172 2. By doing evill especially in 7. cases pag. 176 3. By voluntary impenitency pag. 182 Three Reasons of it ibid. CHAP. 18. 4. The Cure of Desertion where are Rules prescribed 1. Preservative for all 1. By way of perswasion that men would labour to maintaine a constant communion with God ibid. Sixe considerations to perswade us 1. Wee may lose much of God ibid. 2. Wee may lose that quickly which will hardly be recovered pag. 185 3. The losse will be grievous pag. 186 4. It is possible to be kept ibid. Two objections answered pag. 187 5. It is an excellent thing to enjoy God pag. 189 6. It is necessary to have the assisting presence of God pag. 197 1. Wee alwaies stand in need of divine presence shewed in many things pag. 197 2. Especially at some times as in seven cases pag. 198 CHAP. 19. 2. By way of Direction how to retaine the happinesse of Divine Assistance pag. 204 1. When you have it acknowledge it 1. With thankfulnesse ibid. 2. With faithfulnesse pag. 206 2. Vse it else we grieve the Spirit pag. 209 The Spirit is grieved 1. By omitting of a knowne duty 1. The sinfulness of this aggravated pag. 210 2. The foolishness of it shewed in foure things pag. 214 2. By remisnesse in good pag. 217 The difference betweene our deficiency in doing good from the insufficiency of strength or malignity of heart in two things pag. 217 Sinfull defect is 1. By doing lesse for quality pag. 218 2. Lesse for quantity than we should pag. 219 CHAP. 20. 1. Q. How may a man know when his deficiency is imputed as sin to him answered in sixe things pag. 221 2. Q. How may a man know that he doth his duty when the heart is still pressed to more than is done Answered 1. By way of Caution 1. Be liberall pag. 224 2. Be rationall pag. 225 Two things vene the soule with a kind of spirituall oppression 1. An erroneous conscience pag. 226 2. Sathan two reasons of it pag. 228 Q. How a man may know when hee is pressed to good that it is by Sathan Answered in three things pag. 230 2. By way of proposition 1. Pro There are bounds of duties of godliness pag. 233 The bounds of action are 1. Of extrusion shewed in three rules pag. 234 A threefold molestation by doing lesse than God calls for pag. 235 2. Of limitations pag. 238 Q. Whether a man may doe too much pag. 238 Three considerations about the limits of Duties pag. 240 2. Pro There is a prudence directing as well in measure as in matter and manner pag. 245 3. Pro It is safer to exceed than to come short pag. 246 4. Pro A man must not make his owne disposition a rule alwaies pag. 247 Three further considerations to cleare the question pag. 250 CHAP. 21. 3. Direct Beg assisting grace pag. 254 In prayer for helpe three things considerable 1. The Rise which must be 1. A strong desire of walking with God ibid. 2. Necessity pag. 256 2. The carriage of our Prayer pag. 258 3. The end of our Desire pag. 261 CHAP. 22. 4. Direct Keepe Gods favour and crosse not his will pag. 263 Two Rules for this 1. Keepe up love pag. 265 The efficacy of love shewed in five things pag. 267 2. Hold fast this truth that that is best which God wils pag. 272 Meanes to hold fast this truth expressed in many particulars pag. 273 CHAP. 23. 5. Direct Keepe in Gods way pag. 279 Two things to be carefully observed ibid. 1. Q. How a man may know that hee is called to any worke three answers to it pag. 280 2. Q. Whether evill men have that flush of Spirit which they have in duty of God or no Answered in many particulars pag. 283 CHAP. 24. 6. Direct Be doing and wisely and diligently use the meanes of grace pag. 289 The faults of men in the use of the meanes 1. Prophaneness pag. 290 2. Confidence misplaced pag. 291 3. Not comming to them for this end pag. 292 4. Not using them in faith pag. 293 5. Not drawing out the efficacy of them pag. 294 Inducements to seeke God in this way 1. It is Gods way pag. 294 2. His promise is with us ibid. 3. God hath been found pag. 296 4. It is Gods glory to meet his people pag. 297 5. Consider with whom we have to doe ibid. CAAP. 25. 2. Counsels to such as are Deserted pag. 299 1. Consider if it be not so pag. 300 2. Make haste
if he to whom it is brought cannot read it he will not beleeve him or accept him Now God hath revealed himselfe by the creation Rom. 1.19 20. all the creatures are as so many witnesses to reason it selfe that there is a God which made all but reason is deafe and heares not That sound that is gone through the world Psal 19. or heares it so weakly that it cannot settle and quiet it selfe in this truth that God is and that he made the worlds so that our faith even in these things is not onely from the light of nature but also and especially from the light of the spirit and according as this light is afforded more or lesse so doth our faith vary in it's operation by the weaknesse and blindnesse that remaines upon the understanding though it be renewed the minde is disabled to answer these various and snarling objections which are conceived in this fruitfull wombe how many reasonings and strange disputes doth the carnall minde when it is left to it selfe forge against the truth which doe so cloud and puzzle the soule that it is often strangely foyled As those Gentiles being left of God became vaine in their imaginations Rom. 1.21 So the Saints themselves when God shutteth in the light of his spirit are full of dangerous reasonings entangling thoughts the Psalmist beholding the manner of Gods dealing with the wicked and with the godly that they prospered and these were asslicted from hence argues so strangely that he had almost beene soiled but that God did guide him with his counsels and upheld him by his right hand Psal 73. So Moses though God had told him what he would doe for the provision of his people consulting with reason had this answer from it Can God prepare a table in the wildernesse Num. 11. I need not insist upon instances of this nature the minde is very active and quick in working and is able to lose it selfe in doubts and perplexing reasonings but it is not so able without divine assistance to untie her knots and to free her selfe 2 Cause is Satan whose worke it is to molest the Saints Satans working he is full of all knowledge so that he knowes how to weave the most subtilenets to toyle the soule and he hath a way into a man by the phantasie where he is able both to keepe the thoughts working upon some strong imagination and ensnaring reasoning and to suggest new hence it comes about that a man is so mightily and uncessantly pursued with doubts and strong workings of unbeliefe that there is scarce an article of his faith so rooted in him but by these blustering and tempestuous winds it is at one time or other much shaken These then are the causes of the new and strong working of incredulity Atheisme which as it seemed by former force and power of supernaturall light to have beene buried doth in a time of desertion rise up againe to the great affrightment and disturbance of the heart CHAP. XI Of the change and alteration of affections in case of desertion where is spoken of love hope hatred c. with their sad abatements THe third change which a man deserted may finde in himselfe Third change in one deserted is in his affections in respect of his graces is in the affections these are the pulses of the soule by which judgement may be made of the state and temper of the soule the affections are but severall acts and motions of the will according to the quality distance and absence of objects presented to it And the will is the principall subject of holinesse herein the graces are most scituated and planted this is the throne wherein they reigne and rule so that the affections do much discover the state of a man grace hath its birth in the understanding but her seat in respect of the greater part in the will it is seminally in the minde actually and formally in the will especially therefore as I said the will is much to be observed in its tempers and inclinations and motions which are the affections of the soule as we call them Now these affections I referre that I may instance in particulars to two heads according to the principall objects of them which are 1 God and things spirituall 2 Sinne and things carnall As the heavens are moved upon her two poles so the affections are conversant about these two objects First of the affections which looke upward and have God and Christ and heavenly things for their object These affections are all comprised in love g Aquin. 1.2 ae q. 28. a. 6. as among the disliking affections hatred doth vertually contain the rest as griefe fear anger c. so in the liking affections love doth comprehend the rest of that kinde as desire delight joy hope c. these being but the children of love or severall acts of love Now the acts of love towards God and things above are principally three 1 Desire 2 Hope 3 Delight By desire and hope love extends it selfe towards God as absent by delight she enjoyes him as present Desire is love in motion Delight is love in rest Hope is Love having motion in her rest and rest in her motion and in expectation there is neither perfect rest nor perfect motion 1 Desire There will be a great change in this Desires abated so that when God denieth his wonted influence for what is desire but the soules following of God and there is a decay in this proportionable to the abatement of Gods drawing for so far only as God draweth we follow Cant. 1.4 Ioh. 6.44 The abatement of desires will shew it selfe in two things 1 There will be lesse prayer and endeavour to enjoy God Prayer is the presenting of our desires to God there is lesse prayer and endeavour and he that is full of desires is full of prayers the soule that longs after God breathes out many sighs and prayers and teares unto the Throne of Grace and is ever reaching after him h Non requiescit amor in quacunque supersiciali adeptione amati sed quaerit amatum perfecte habere quasi ad intima illius perveniens c. Aqu. 1.2 ae q. 28. a. 2. that it may apprehend him Phil. 3. If God be present it hangs upon him with humble entreaties not to depart from him if absent he flieth after him with mournfull complaints and cries that he would returne to him he cannot be answered or quieted if he finde not the losses and ruines of his spirit to be repaired But where the heart is still and silent in her evils over run with darknesse deadnesse earthlynesse and other like dolefull evils and yet puts not up her prayers or if prayers yet not cries being either no suter or at least no begger but quietly contents her selfe in her way here desires after God are very low The like may be said of all endeavours desires are active if you are become more slacke and
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
service immediatly to himselfe hath also required a service mediatly to be performed that is to say hath consigned somewhat to man to be paid to him as a King so requires honour and service to himself that he will have some also to be conferred upon his attendants this is the fault of those that are unreasonable in religion affecting a Monastick and retyred life upon pretence of bestowing all upon God but religion consists of duties to be performed some to God and some to man and as the boat cannot move rightly when the Oares on one side onely are plyed or as the Foule if she use onely one wing cannot flye up so religion will not profit which hath one hand wrapped up that should be towards man in all offices of charity though the other be used towards God 〈◊〉 all offices of piety For this the Iewes were blamed who were liberall in their kinde towards God Wherewith shall I come before the Lord and bow my selfe before the high God Shall I come before him with burnt offerings with calves of a yeare old will the Lord be pleased with thousands of Rams or with ten thousands of rivers of oyle c. Micah 6.6 7. Here are large offers unto God but they neglected Iudgement and mercy to their brethren therefore how doth the Lord answer them He hath shewed thee oh wan what is good and what doth the Lord require of thee but to doe justly and to himble thy selfe to walke with thy God verse 8 and the Apostle hath the like 1 Cor. 13.3 2. Distinguish of actions Diversity some are â—asionall they are to continue onely during the occasion as feasting in some time of great rejoyeing fasting in some time of great mourning some are subserâ—ient and introductory to others as studying to preaching consideration to prayer examination to the Sacrament Now as a man must not alwaies abide in the porch so he is not to thrust out the maine duty by continuing in the subsirvient duty as many doe excuse themselves from preaching upon pretence of still fitting themselves for the work and so they are like men that gather timber and stones all their dayes but never build in these preparatory dutyes a man must have a care of his end i Quae sunt ad finem babent modum ex co quod sunt fini proportionata Aqu 2.2 q. 27. a. 6. and wisely order his way and take this rule when the heart is in some good measure quickned then you have the end of that duty and so in the fulnesse of your spirt must goe forth to meet the Lord in faith and confidence of acceptance 3. You must take heed of unfitting your selves by one duty for another especially by the lesse for the more principall as to draw out your spirits so farâ— in beginning of the day in prayer another dutyes of like alloy as to indispose and disable your selves for the worke of the day In all dutyes of godlinesse you mâ— be limitted by calling condition ability occasion opportunity It is veâ— had to divide betwixt these things â—d to give piety her due other things her due and it is impossible punctualâ—to direct every man in this how farre should goe But let these generall rules be considered And observe this that worldly respects indulgence to nature care of employments observance â—soccasions respect to our affaires most commonly gaine upon piety as the Seas gaine upon the land these things are present and sutable to nature therefore they draw to them with much strength and often get Benjamins portion and â—re better served than the rest they are â—yed to our flesh and kindred often â—ive better usage than better friends â—ake heed of this the childrens bread is â—tiobe given to dogges Nabal will be â—oah to give his bread and his wine to David nature will be apt to hold fast and to be niggardly to piety therefore â—on must as wise Umpires moderate on â—oth sides and take heed the leane Kine at not up the fat how many soules are â—ke Anatomies and Skellitons whose outward man in strength pleasure wealth are like the Kine of Bashan 2. Proposition There is a prudence directing as well in measure as matter and manner Proposition There is a prakâ— in Christians directing them as well measure as matter and maner of action and the same light usually sets bounds that sheweth the duty Prâ—de dwells with wisdome Prov. 8.12 〈◊〉 that God in whom these are united dâ— not part them in his dispensation grace to man He hath abounded town us in all wisedome and prudence Eph. 1. The renovation of our mindes make know what the good and acceptable will God is Rom. 12.2 a good understandâ— have all they that doe his Commandement Psal 111.10 and a good man guider affaires with Iudgement Psal 112. Prudence is of universall use in so mâ— that some Philosophers have thoâ— there is no other vertue but that 〈◊〉 is that which doth all and as the 〈◊〉 passing by severall Countries get 〈◊〉 rall names so this prudence in respect severall objects is called temperaâ— fortitude justice c. But I should other say that other vertues are exttive and this directive and so it is needfull to the soule as the eye in the body all the graces are as severall members but how shall they move right if the eye be wanting God hath not built any ship to lade it with such treasure as is in his Saints and sent it to Sea without this Pylot all creatures have their instincts to guide them to their ends and the beast knoweth not onely what but how much to eate drinke rest and he that hath given this to all other creatures would not make this new creature the godly as a world without the Sunne to give light unto it Wisedome is the glory of a man and puts the beauty and crowne upon every action except a man worke by this rule how crooked and unshapen will his actions be though Zeale conceive Yet men erre sometimes bec yet if prudence form not the conception the birth will prove a monster It may be said how is it then that men erre so much Prudence is imperfect some doing too little some too much and that men know not well how to guide themselves I answer 1. There is a false gnide Their prudence is imperfect 2. There is a selfe guide in every man 3. Satan perverting Satan perverts the soul by his counsels 4. The is a great fault in men Men faulty 1. Inconsiderâ— not hearkning to the counsels of viâ— dome or not consulting with 〈◊〉 2. Some spirits are too violent part by a naturall vigour and heate and 〈◊〉 deed all that is not grace that seeme grace when the temper of the spirit is not regular according to rule it is 〈◊〉 right partly out of excessive feare which are apt to hurry the soule as the windes do the Ship 3 Proposition Third
case must beâ— right with confidence in the migâ—â— and mercy of God you have abundant cause of chearefulnesse in comming to him for besides this thâ—â— it is his glory to heare and that â—â— intercessor who hath taught us 〈◊〉 pray that we bee not ledde into temptation but to bee delivered from evilâ— and prayed for us himselfe is with him m Christus inter nos petitor cum patre dator non utique nos hortaretur ut peteremus nisi dare vellet Aug. Ser. â—9 de verb Dom. Erubescat humana pigritia plus vult ille dare quam nos accipere ib. and deare to him consider this is Gods glory that the life and strength of his people depends upon him he helped Iesus Christ our head Esay 42.6 and if he should not helpe you the work would not be perfected and so all that Christ hath done would come to nothing God hath called you to this way and hath appointed you by it to come to him so that his end should fayle if he help not for this cause you have but little in your selves that you might live dayly upon his almes God leaves in you necessity n Donum habitualis gratiae non ad hoc datur ut per ipsum non indigeamus ulteruis divino auxilio c. etiam in statu gloriae quando gratia erit omnino perfecta homo divino auxilio indigebit hic autem aliqualiter gratia imperfecta est in quaâ—tum hominem non totali or sanat Aquin. Sum. 12. q. 109. a. 9. that he may better shew his mercy he will uphold what his hand hath built you have experience of his presence if he had not beene with you you had not now beene with him his promise is with you Loe I am with you alwayes even to the end of the world Matth. 28.20 It is a full promise like a streame of living waters running in the Church for ever he saith not I will be with you but I am with you that we might be confident of his constant presence and he hath laid up much treasure in this promise and therefore bids us looke well into it exciting by thâ— word Lo which he sets as a Beacon oâ— a hill or as a speciall marke upon the head of this promise as having much in it Therefore come unto God in much assurance he hates suspitions and jealousies Let us therefore come boldly unto the throne of grace that we may obtaine mercy and finde grace to helpe in time if neede Heb. 4.16 This may be your comfort that what you have not is your selves you have in God and what you have in God is yours by promise goe then and sue God upon his owne bond God will be sought o Poterat nobis etiam non orantibus dare sed oratione nostra nos voluit admonere à quo accipiamus haec beneficia Aug de bon persev c. 7. prayer is the key of the promise Ezech. 36.36 37. Though God be our friend he may passe by us if he be not called in but when he is going from us prayer takes hold when Christ made as if he would have gone further being come to I maus The disciples constrained him saying abide with us and he went in to tarâ— with them Luke 24.28 29. David found God when he â—ought him In the do when I cryed thou answeredst me and strengthenedst me with strength in my soul Psal 138.3 When the angell sounded glory to God he proclaymed peace and expectation or hope to us as some reade it Luke 2.14 p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expecto unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expectatio Lud. de Dieu 3. The end of your desire must bee observed for if your end be wrong you are not like to speed take heed of drawing downe the things of God to your ends for this is evill Looke to the end it is a making of God to serve you for the end rules and all that leads to it is beneath it the and is above the meanes and all the meanes as Iacobs sonnes sheases bow to Iosephs sheafe doe homage to the end they are all for the ends sake and what a thing is this to set God in a servility to our designes if the vessells of the temple might not be put to common use how much lesse the help of grace take heed therefore of seeking your selves and desiring assistance to advance your selves this is to desire God to lend his help against himselfe and to make his Spirit the ladder of our ambition it is as if a Pyrat should crave ayde of his Prince to rob his Country or as if a subject should pray his Soveraigne to help him to lift the Crowne from his head to set it upon his owne head you may seeke your selves your owne ends are allowed you but they must keep their place God must be your last end come then and say Lord help me that I may honour thee I owe all to thee but I can doe nothing without thee if I have life from thee I will live to thee what I receive from thee I will lay out for thee restore unto me the joy of thy salvation uphold me with thy free Spirit this is Davids prayer but what is his end Then will I teach transgressors thy wayes and sinners shall be converted unto thee Psal 51.12 13. As if he had said helpe me by thy hand and I will help others Draw me and I will bring company with me we will run after thee Cant 1.4 Againe the words following also shew the like spirit in him O Lord open thou my lips and my mouth shall shen forth thy praise Psal 51.15 as if he had said my tongue is like an instrument prepared if thy mercy may but touch the strings it shall sound forth thy name I will runne the way of thy Commandements when thou shalt enlarge my heart Psal 119.32 Hold thou me up and I shall be safe and I will have respect unto thy Statutes continually ver 117. Thus bee you faithfull with God and his helpe will not fayle you but while your eye is on him his hand is with you CHAP. XXII Fourth meanes keeping the favour of God with Directions how to doe it FOurthly keep his favour Direct 4. Keep Gods favour and you shall keep his presence love delights and dwels with love though the Lord have married you to himself in a covenant that is unchangeable yet you may have lesse of your husbands company except you keep his love it is not inevitable transgression but voluntary offences which separateth betwixt God and you q O pus est ut tu non recedas ab eo qui â—unquam recedit opus est ut non deseras non desereris noâ—cadere non tibi occidet si feceris casum ille tibi faciet occasum si autem tustas praesens est tibi Aug.
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
and his word shall stand As if you tell a poore trembling prisoner going to the barre for his life hee need not feare he shall sure escape hee will bee apt to answer you alas except the Judge say so all that you say will not profit me So will a poore afflicted soule thinke when others come and tell him surely your case is good and doubtlesse you will finde mercy and heaven will bee your portion Oh that God would say this to mee except this bee my sentence at his barre your comforts are but as souÌ„ding brass or as a tinckling cymbal Secondly there is a power of ability by which God is able to worke what he wils and to execute his owne purposes if hee pronounce sentence from the throne of Judgement there is no way to shun it if in the word of a King is power Eccles 8.4 how much more in the word of the Almighty what makes any thing dreadfull but its power and all that power in the creature is but derived from him and limited by him but his power hath no bounds but his Will therefore when the soule is not onely in doubt of his good will but in feare of his ill will how can it have any rest 3. Eternity God abides for ever 3. Eternity this makes his favour and displeasure more considerable the losse of a perpetuity wee reckon a great losse in our estates but what is it to lose God for ever and not onely to lose him but to beare his displeasure who is eternall eternity oh eternity how doth this swallow up the soule in a day of feares this sets on all other terrible things with a redoubled strength and causeth them to fall with weight more heavy than of mountaines upon the spirit such a thought as this he that hath all power and lives for ever hath forsaken me batters the soule as a wall of paper before a Canon 2. Consider the relation in which God stands to a beleever 2. In respect of relation he is to them in the nearest and dearest relation a Friend Father Husband God is all these perfectly the closest and most active friend the kindest and most tender father the sweetest and most loving husband the losse therefore of such a one is grievous yea the losse of any one is great as if a childe lose a tender hearted father or a friend a free-hearted friend or a wife a kinde-hearted husband but if one lose a Friend a Father an Husband at once this is very grievous But when the soule is descrted it apprehends it selfe to lose all these yea the best Friend Father and Husband yea her onely friend father and husband no wonder if it take up Ieremiah his sad complaint When I would comfort my selfe against sorrow my heart is faint in me Jer. 8.18 nothing can heale but that which did wound t Vnde datum est vulnus contigit inde salus 3 Consider the operation of God Gods operation he hath not onely put into the heart which he reneweth a longing and restlesse u Fecisti nos ad te inquietum est cor nostrum donâ—c requiescatin te Aug. Conf l. 1. c. 1. desire after him but he quickens this desire by sense of misery and by manifestation of his greatnesse and goodnesse that so the soule may be carryed with uncessant reachings after him he is then drawing the soule towards him when he seemes to be departing and how can that man rest whom heaven draweth Gods end in afflicting the soule is not its paine that it may wast it selfe in sighs and groanes but that it may with more eagernesse pursue him so that he is secretly and strongly working in the darkest night of spirituall sadnesse to a more full and comfortable conjunction and communion with his people therefore it is that they seeke and run to and fro to finde him because God draweth them by his power when David was in the desart he followed hard after God but what set his soule in that constant motion Thy right hand upholdeth me Psal 63.8 Let this suffice for the effects and consequents of Gods hiding his face and cutting off the comforts which the soule was wont to enjoy in him CHAP. XXXVII The Causes and Cure of this sad condition HAving seene what a wofull case a man is in when God withdraweth let us now weigh the Causes for which God dealeth thus with his people Cause 1 1 To put a difference betwixt heaven and earth God is wont to fit his actions to times and seasons Israel was a childe as well as we yea the first borne yet that Church had not so much of him as the Churches of the Christians It was not a time forfulnesse while the Church was in her Infancy God dealt with them as with children in minority he gave them much of the world and lesse of heaven the Spirit of adoption was poured out more fully when the Church was growne more full And as God reserved much till the Gentiles were called that when his guests were more fully met he might set out more abundance of his provision so God will keepe the rich store of consistent and abiding comforts till the great day that when all the family shall come together he may poure out the fulnesse of his hidden treasures upon them We are now but in the way and it is fit the best should come last we are but yet in the morning of the day the feast is to come in the meane time a running banquet a break-fast a taste shall suffice to stay the stomach till the time come that the King of Saints with all his friends shall sit downe together at the Royall Feast If you send your sonne to travel you give him lesse than his inheritance and you will send them forth by Sea and Land for your ends so God hath sent you abroad you are but travellers therefore must not thinke it strange if you meet with stormes and weary daies and if you have not so constant a presence of God with you The difference of this life and the next is not so much in the kindes of comfort as in the degrees and continuance of them this life hath such a presence of God as is with a kinde of absence We know this That while we are present in the body we are absent from the Lord 2 Cor. 5.6 This life is but our seed time of comfort Psal 97.11 and the seed will have a time to be out of our hands use and sight till the harvest come Now is working time and the time of fight and servants and souldiers must not expect any setled rest till their service is done and the warres cease There remaines a rest for the people of God Heb. 4.9 All the Saints that have gone before us have found ill dayes and hard times yea Iesus Christ himselfe till his houre came that he should be glorified had trouble in the world yea he dranke
is like 〈◊〉 mine not half broken up yea often whe◠you are neare to springs of life yo◠cease to digge the diligent hand maket◠rich a hungry soule findes many sweet meales in your leavings God would give much of himself if you would stay by it what if nothing come at present doe with the ordinances as with a pump dwell at it and the waters will flow it is not much hearing but wise hearing that carrieth the blessing the word must be laid up and must soake into the heart Ioh. 8.37 p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camerarius Sermo meus non penetrat in vobis Ludov. de Dieu Secondly let me adde a little for indutement to put you upon seeking God in this way 1 Consider it is Gods way therefore you must not expect good without it it is his way and he will make it good he hath appointed the meanes for this end and therefore they shall prosper that use them his power wisdome goodnesse stand all inviting you being as so many seals of this truth that they shall live that heare and they say to thee Oh thou that art named the house of Israel is the Spirit of the Lord straitned are these his doings doe not my words doe good to them that walk uprightly Micah 2.7 2 His promise is with you how fully hath he expressed himselfe in this Incline your eare and come unto me he are and your souls shall live Esay 55.1 2 3 q Verbum Dei animae vita virtus victus custodia c. Bern. And hath not Christ annexed his prsence to his ordinances for his people good unto the end of the world Mat. 28.20 Look then at the ordinances in the promise and see how God hath engaged himselfe unto his servants if you could beleeve you would see God more in his Sanctuary but as it is said that Christ wrought no more miracles in his own countrey because of their unbeliefe Mat. 13.58 so God shuts in his power from working because your hear◠is shut up in unbeliefe you should go◠with gladnesse to the house of God as to a place of feeding and healing rejoycing in hope to finde an effusion of the Spirit from on high according to the promise 3 God hath done it you see by these meanes he prevailes upon men and turnes from darknesse to light and raiseth from death to life you see others how they flourish in the Courts of Gods house as trees by the water side and have not you your selves found God often causing the ordinances to come as Ships laden with rich treasures for you hath not your heart burned when you have heard him speaking have not some sermons been as Elias Chariot hath not Christ come often when his Disciples have been together why doe you not then upon such experiences walk diligently and chearfully in the Gospell 4 It is Gods glory to meet his people it sets out his goodnesse wisdome power mercy faithfulnesse r Caesari cum statuas Pompeii delapsuras erigi jussit dixit Oice. ro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flut. de capiend ex hostib utilit as the Sunne in clearenesse it makes his name precious his wayes sweete his people fruitfull and herein saith Christ is my father glorified that ye bring forth much fruit John 15. therefore you have cause to seek to enjoy God in this way 5 Consider with whom you have to deale 1. One that knoweth who seek him he knoweth who are his friends and seeth all the reachings of thy heart after him Christ asked the woman whom shee sought but he knew shee sought him and so shewed himself unto her the childe may seek the mother and she may be ignorant of it but there is not a prayer not a sigh after him but it is in his eare not a teare for him but it is in his eye 2. He can doe what you desire he can carry you on as upon Eagles wings he is a fountaine of life and hath enough for you and for thousands 3. He is pittyfull he is sensible of your case ſ Heb. 4.15 Compassio cum impassibilitate perdurat Bern. de grad humil he knoweth your need of him what weaknesse you are left in if he be not with you what tentations and lusts break in what sorrow and heavinesse if you enjoy him not 4. He is the author of that desire which you have after him and God knoweth the meaning of his own Spirit these desires hee sent from himselfe to bee as Pharaohs Chariots to bring Iacob to Ioseph and when they have brought you to God will he not accept you he would not have sent for you if he meant not to helpe you therefore seeke him with faith and diligence in the meanes that you may have his presence for your guide and guard in all your wayes CHAP. XXV Three counsels to such as are deserted NOw I come to deale with such as are forced to draw this sad conclusion against themselves that God hath departed from them and I feare when men seriously consider what hath beene said that it will be found that not a few have cause to sit downe in the dust and to poure out teares in the sad sense of their grievous losse of the quickning presence of God Me thinkes it is visible in some that they are changed and have declined from that lustre life and activity of spirit which seemed once to be aloft and to be elevated to an excellent height of holinesse and heavenly mindednesse but now lyeth groveling in the dust with clouds and chaines of evident darknesse and death upon them And now I wish for such a spirit that I might come to them with like successe as the Angel to S. Peter when he lay sleeping in the prison The Angel of the Lord came upon him and a light shined in the prison and he smote Peter on the side and raised him up saying arise up quickly and his chaines fell off from his hands and he went out and followed the Angel Acts 12.7.9 God hath sent us also to strike off mens chaines and to open the iron gate that leades into the spirituall City and hath given us the hammer Ier. 23.29 and with it the key of the Gospell Luke 11.52 And oh that he would mannage these by his strength that men might be delivered that are in prison In dealing with such I will take this course to draw them out of these deepes I will lay down the matter of perswasion arguments to prevaile rules to direct First the matter of perswasion or the things that I plead for are 1 To consider well whether you be not in this case 1. Counsell Consider if it bee not so Call home your thoughts and send them as spies throughout all the Region and see if you finde Christ in it as in former times see if thy soule lye not as Jerusalem when the Babylonians came upon it are not the wals broken
downe the gates burned the Temple spoiled and pillaged the inhabitants driven into captivity Inconsideracy undoeth men you will never sit down by the waters of Babylon and weep till you remember Zion from whence you are carried there could not be place for so much sloth and security in you if you did see and consider how you are According to the acquaintance which men have with themselves so are their feares cares joyes endeavours No man will seeke for what he thinkes he hath Laodicea dreamed golden dreames when she slept in poverty and sought not reliefe because she knew not her need Apoc. 3.17 it is not a sleight view or weak conjecture or transient thought or light suspition which will rouze the heart out of her sleep these things may disquiet but they are as weak physick which moves the humours but removes them not working paine but not cure If you saw your selves indeed wrapped in darknesse and death lying like Lazarus in the grave covered with earth bound up and putrified you would then heare when we cry to you Lazarus arise Necessity would quicken you nothing could hold you you would mourn and howle and pray and seeke and not cease till you finde therefore put the case out of doubt and be serious and impartiall it is wisdome to know well what it is not safe to beare and to know we have not that which is misery to want 2 When you see in what case you are 2 Counsell Make hast to recover make hast to recover take heed of trifling the businesse requires speed therefore as the Angel said to Peter so I say arise quickly Acts 12.7 1 Consider you are at a constant losse you will not let your money lye dead Because you are at a constant losse you count every day losse when it is not used when your Ships be ready to goe out or come in but cannot for want of winde My brethren Grace is your stock your money the estate which is laid up in the soul as in a Ship that is bound for heaven the place of the richest trade and when you lye becalmed and cannot put forth you lose much if you had a winde if the Spirit did come with gales of grace you would grow rich The more goods you send to heaven the greater wil your account be But when you lye still and trade not or when your commodities are not vendible you wrong your selves Thinke of it you have but a few dayes to trade in and what you sow that you shall reape if you were good husbands diligent and industrious what might you get Whereas by carelesnesse you are at losse you might be getting more grace strength testimonies of divine love sights and tasts of hidden treasures and pleasures in this life and might be also still adding to the heape of glory in the next life Count therefore every day a great losse and be speedy Doe as the Disciples when Christ called them Immediately they left all and followed him and as David I thought on my wayes and turned my feete unto thy testimonies I made hast delayed not to keep thy Commandements Psal 119.59 60. weigh it well 1. Grace is the richest treasure of heaven and earth that brings in the best advantage 2. You lose it may be such a time of trade as you may never have at gain as the dayes of youth and strength and health when grace doth waste or the dayes of the Gospell while the sun shines you should make hay t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 There can be no reason of delay There is no reason of delay if your case be sad and you feare to begin so dolefull a work and so stir in such a wound will it not be worse and must not the thing be done and though there be pain in stirring yet it is the way to the cure and the disease is worse then the paine or if you think to take a fitter time I say there is no choice in present necessity deliberation is idle where the eminence of the danger requires present action would you lie still and consult of a fit time if you were in the Sea or if your house were on fire or if you thinke to dispatch some businesse first then I say this is folly may not both be done or will you with Saul be seeking your asses when a kingdome seekes you will you leave your childe starving to go to feed your hogs or if you think it is hard to recover your losse and so rather sit downe in heavinesse u Compressis manibus prov Latin Heb. Liv. l. 7. Drus prov hebraica then put forth your selves in endeavours then I say mourning will not help it is it hard but is it not necessary will it not be harder or if you thinke I may finde my selfe in better case my heart more quicke more soft I may have a better time then I say and you may not what promise have you that while you lye stil your work shall bee done to your hands nay have you not learned doe you not understand that if you come to him with what you have you shall receive what you have not there is therefore no reason for delay 3 Delay is very sinfull in this case Delay is very sinfull Disobedience 1 It is disobedience x Si praetaeriit tempus praeteriit â—arifitium prov i.e. non litat qui suo tempore non sacrificat Drus prov Caâ—â— 1. l. 5. Minus solvit qui tardius solvit Elem. Jurispru part 2. §. 10. the authority of a Superiour is as much crossed in the time as in the matter of his commands the Iewes had sinned as well in misplaâ—ing their feasts as in neglecting of them you call your servant to 〈◊〉 presently and he saith I will coâ—â— week hence and how doe you constâ—â—â— this the Iewes thought to build 〈◊〉 Temple but because they did it not 〈◊〉 Gods time God was angry Hag. 1. â— â— 2 It is ingratitude Ingratitude God calls you to come to him that he might doe 〈◊〉 good and you say you will come at leisure would you doe so with your Kâ—â—â— in such a Case 3 It is contempt of God Contempt and of his â—â—vour you count it not worth your paâ—â— for if you were willing you would 〈◊〉 what he demands nothing keepes yâ—â— at a distance from it but dislike if the heart were pleased it would yeeld 4 There may be hard thoughts of God in it Jealousie you thinke he will not pardon or accept you but then why doâ—â— he call you 5 It is disloyalty Disloyalty why are you willing to be unserviceable to your Gâ—â— for a moment what are you fit 〈◊〉 when you are asleep and would you not that your servant should rise whâ—â— you awake him much time is gonâ— you have but a short time of service and your reward is for eternity up then and â—ose