Though a man may have grace living and stirring without peace yet he cannot have peace without the life of Grace Peace and Comfort are fruits of the sanctifying Spirit and as there may be a root without fruit but there cannot be fruit without the root so though there may be the spirit quickning and sanctifying without comfort He that waÌ„ts Gods quickning presence is either in a lethargie yet there cannot be true comfort without the quickning spirit One of these two evils befall a man from whom God is departed g Aut furit aut patitur mirum gravitate soporem Ovid. met 15. and to whom the workings of the power of God is denyed Either he falls into a spirituall lethangie being as one asleepe whose spirits and senses are bound up so that he is in a shadow of death neither hearing nor seeing nor tasting the things of God and so is bereft of all spirituall joy and comfort When a man is in a state of deadnesse hee is dead to all things that are spirituall and they also are as dead things to him The promises that are fountaines of life to a living man are as dry and empty cisternes unto him yea Christ and heaven and the love of God though they are the food the strength the life of a man in a healthfull state are to the languishing soule as meat to a sick stomack the glorious things of the Gospell are to him as a withered flower or as a sealed book he hath no use of them 2. Or 〈◊〉 spirituall frenzy In the day of estrangednesse of God Or in a phrenzie a man is often much disquieted now the remembrance of his former blessed dayes torments his soule with griefe and the feares of utter Apostacie and irrecoverable declination from God doe vexe it with feares and horrors yea Conscience may pronounce sad judgement upon him and he may conclude himselfe an hypocrite and Apostate and one under wrath so that either through insensiblenesse or unquietnesse of spirit hee that hath not his former vivacity and vigour of grace cannot have comfort in such a state It is possible to be deserted of outward inward gracious presence in a great measure 4. All these may possibly befall a man at once hee may have outward straits and inward troubles at once and this is the lowest pitch of misery that a beleever can fall into CHAP. IV. Of the first sort of desertions the withholding of assisting grace THe first sort of desertion is in regard of spirituall life and grace And it is either Reall Or in appearance onely Concerning this maladie and sicknesse of the soule as it is reall I will treat in this order Handling 1 The state 2 The symptomes consequents 3 The causes 4 The cure First of the state which may be thus described The first kind of desertion is a suspension of the arbitrary and customary influence of the spirit of grace Then wee are deserted of God when he suspendeth or withholdeth the arbitrary and wonted influence of the spirit of Grace That I may more perspicuously expresse the thing I will take this description in pieces and explaine it in the parts of it In the description are two things that require opening 1 The Act. 2 The Object The Act is Gods suspending Here note 1 The act suspensioÌ„ a negative act not taking away but not giving c. it is a negative Act a not giving or putting forth that which was wont to be it is not the taking of any thing from a man which was inherent but a denying of somthing that was assistant it is not ataking out but a not putting â—n as when a cock is stopped or turned there is no diminution of water in the vessell under it but onely no addition the vessell is not made emptier but not fuller or as a child when he is set downe out of his Fathers armes is weaker yet not by any losse of his personall strength but by the withdrawing of his fathers help The Father takes not away any of his childes ability but denyeth his owne aide so God when hee deserts his servants withdraws himself and his Spirit yet so as that wee must conceive it not to be a spoiling them of what he had planted in them but a not conferring of that assisting Grace which he was wont to give this will be a little more cleare in the next thing The next thing in the description is the object or the thing which is withholden from a man in this case which is the Arbitrary or wonted influence of the Spirit of Grace here are three things in the object to be observed 1. 2 The object 1. not the presence but influence of the spirit It is the influence of the Spirit of Grace The presence of the Spirit is one thing and the influence is another there may be the former without the latter the influence may be abated but the presence never faileth As the soule in the body is ever equall in her habitation but not in operation her power not acting yet her presence continuing 2. 2 Not influence which is necessary to It is the Arbitrary influence of the spirit which is Suspended There is a twofold influence of the spirit First necessary and constant Secondly arbitrary and inconstant The necessary influence of the spirit is never denyed and it is that which God affoords his people to life growth 1. God is ever present to uphold his Saints in life Sustentation that though diseases may molest them yet their feet shall not bee moved they shall not sinke Psal 66.9 As that hand of power which wrought in the creation workes still in the preservation of all things Iohn 5.17 so the spirit workes still and by a Divine power supports the new creature so that it shal not fall back into its first nothing David found this hand of God staying him in the midst of all his weaknesses Neverthelesse I am continually with thee thou hast holden me by my right hand Psa 73.23 Psal 17.5 2. So that life being wrought by the spirit of life Augmentation never dyeth and as the spirit worketh alway to the conservation of spirituall life so it worketh ever to the growth of grace a Christian is ever growing he groweth when he seemes to himself and others to stand at a stay yea to decline hee groweth alway really though not apparently nor equally as there are seasons in nature so in grace Grace hath her springs and Autumnes but as nature is ever tending to perfection so grace is ever ripening and increasing yea even in tentations and desertitions when God seemes to leave his people he is about the worke of perfecting the new man as in the lopping of a tree there seemes to bee a kind of diminution and destruction yet the end and issue of it is better growth and as the weakning of the body by physicke seemes to tend to death yet it
yet is in darknesse for his light is not the same light with the light of the Saints and the Saints though they see by a true light yet because it is weaker in some than others therefore there is such difference in themselves and in their lives yea in the same man there is great difference according as his light varieth x Vis Gulielm Paris de retribut Sanct. Twofold light It 's light makes men to be what they are This light in the Saints is two fold as the Moon hath a light in herselfe and a light from the Sunne so the godly have a light fixed and set up in them by the spirit as dwelling in them and a light which floweth from the Spirit of light as from an externall cause as he pleaseth and when he pleaseth to conferre it and as the Moone is very obscure if the streames of the Suns light be cut off from her so their habituall light is dimme and dusky if the communicated light from heaven cease The godly as they are made light and are taught of God by receiving opened understandings so are still in learning the Spirit revealing more and more the mysteries of godlinesse By the way I will in a few words explaine a little this enlightning work of the Spirit The spirit enlightens There are foure things in it 1 Removing impediments from the eye 2 Manifestation of the object 3 An application of the eye to the object 4 Holding it to the object 1 Removing of impediments of sight There may be light without in the aire By removing impediments of sight yet a house may be darke within because the light may be kept out by shuts And the Sunne may shine brightly and make all things clearly conspicuous yet the eye through the impediment of some humour or filme oppressing it may see but darkly if either externall light be dammed or cut off in the medium or internall light be hindered in the organ there can be no cleare sight now as he that draweth aside the shuts from before the windowes is said to make the house light and he that removeth the humour or filme from the eye to give sight so it is in this case which we have in hand When the Saints are first translated out of the state and kingdome of darknesse into a state of light They receive a minde to know God 1 Joh. 5.20 and they that were blinde receive a seeing eye But many filmes of lusts and mists of sinfull distempers are wont to darken their light therefore God is graciously pleased to helpe their infirmities and by his power to cure their distempers as by a precious eye-salve Apoc. 3.18 2 Manifestation of the object Manifestation of the object a Revelatio est vel ex parte potentiae per infusionem luminis vel ex parte objecti haec est 1 externa per verbum 2 Interna per spiritum immediate agentē in intellectum eique intellectualiter loquentis Baron apolog con Turneb tract 9. punct 6. §. 6. shewing himselfe unto the soule For as the best eye cannot see except things shew forth themselves so except he present himselfe and Jesus Christ and the things of his kingdome we cannot know them There are three wayes or media of spirituall sight The creatures VVord Sacraments Now doth not experience shew that you see more of God in these at one time then at another and one maine cause of this difference and inequality in apprehending God is the different manifestation of himselfe The same sermon is as a cleare vision unto one unto another as a riddle God shining to one in his ordinance and not unto another unto some The Gospel is hid and the light of it doth not shine unto them 2 Cor. 4.3 4. but unto others in the preaching of the same Gospel God that commands light to shine out of darknesse shines in their hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ vers 6. yea and as he manifests himselfe by an habituall light so by an actuall by which his people see all things more clearly at one time than at another it 's sometimes day with them and sometimes night 3 In this enlightning there is an application of the eye to the object Application of the eye to it The spirit as in other parts of the new man so in this gives both habituall principles and inward dispositions and also draweth those dispositions into act both a seeing eye and the seeing of the eye both the power and the act are from the spirit As in the body the eye hath a fitnesse in it selfe to see but yet the faculty or power and the act of seeing is from the soule for the soule actuates every part all our conceptions and apprehensions of spirituall things are formally the acts of the renewed minde but originally they are from the spirit which stirs up and strengthens the minde to worke and directs it in working 4 Holding the eye to the object that it may not slip and wander from it Holding the eye upon it naturally our thoughts are very vaine and scattered and never more unsetled then when they are pitched on that which is good and this giddinesse and instablenesse of our mindes is a great impediment to our full comprehension and understanding of spirituall things as I shall have occasion more to declare anon Now the spirit comes with assistance to the tottering and straying spirit of his people and holds their eye and stayeth their thoughts upon their objects that the soule may drinke down knowledge more fully transient views let in but little light Thus you see what this influence of the spirit is upon the minde of the godly and by this you may better conceive how darknesse dimnesse befals the Saints in the time of desertion there must needs be an abatement of brightnesse of understanding where the mind is left clogged with fogs and mists of lusts lusts doe darken the minde as mud doth the water and as dust doth the aire and as glasse the fouler it is the lesse light it hath in it Blessed are the pure in heart for they shall see God not onely hereafter but here in the world Matth. 5.8 The secret of God is with them that feare him Psal 25.14 Prov. 3.32 A good understanding have all they that doe his commandments Psal 111.10 But when the heart is infected with pernicious lusts they corrupt the minde seducing deceiving and diverting also from all serious study of and enquiry into things spirituall In like manner when God doth not present himselfe and things spirituall how can it be but a man should be in much darknesse nothing can reveale God but himselfe as the Sunne is not seene but by her owne light and when God hideth himselfe all things are hid he seeth lesse in sinne in grace in Christ in the Gospel in all things that seeth
with weeds and so turned from a garden to a desart so God leaves men that they may act themselves so it is said God left Hezekiah to try him that he might know all that was in his heart 2 Chro. 32.31 A man would not thinke that he is so bad as he is while he enjoyeth an abundant ayde of spirituall grace as while the soule is in the body that putrifying quality and the filthinesse of it doth not so much appeare but when the foul hath left it then it becomes a rotten unsavoury carkasse and a foule chanell while it is fed with the continued issues and streames of pure water from a clear fountaine sheweth not its filth but when the streames are cut off then the foulnesse of it discovers it selfe If God doe but take off his hand and cut off the influence of his spirit and slip the collar of our vile affections oh what monsters start up and what a cage of uncleane birds what a den of beasts what an habitation of devils doe our hearts appeare to be what a blacknesse of darknesse covers the earth when the Sun is gone yea the aire that now seems so lucid and cleare how fild with darkned stormes and fogges is it when the Sun withdrawes it self Herein is shame cast upon the soule and a man is made vile in his owne eyes when he seeth his owne Image and complexion and findeth himselfe overgrowne with botches and sores rising from abundance of filthy humours in his soule he that in the day and Sun-shine of quickning grace thought he had beene freed from his lusts shall wonder with shame and astonishment to see in the night of Desertion what darknesse will appeare and what fell and fierce lusts will shew themselves like the Lyons of the evening raging for their prey 2. Of weaknesse It discovers a mans weaknesse and emptinesse d Solutum et liberum Deo est suos sibi aliquando permittere dum sinit in iis extare humane infirmitatis argumenta utse noscant etsi sanctos esse esse tamen homines Camer defens de grat et lib. arb c. 9. now a man shall discerne by his deadnesse in disposednesse unmeetnesse to all good how great the insufficiency of nature is and how little he hath attained in grace a childe that is carryed in the armes seemes tall and when it is led by the hand of the Nurse and upheld it seemes to have more strength than it hath indeed but being left unto it selfe the great weaknesse and feeblenesse of it appeareth A Christian may have high thoughts of himself while he is sustayned in his way by a divine manutenency and carryed on with plentifull gales of auxiliary grace but if God be pleased that this wind that bloweth where it listeth Ioh. 3. turn from him he shall see that thought himselfe a pillar in the house of God that he is but a bruised reed and he that conceived himselfe rich Desertion gives a fuller knowledge of grace is poore and miserable blinde and naked Apoc. 3. 2. Gods withdrawing of himselfe gives a fuller knowledge of his grace 1. In the freenesse of it when a man seeth the depths and worlds of wickednesse in his nature Of its freenesse and discerneth what a loathsome Sepulchre and receptacle of rottennesse his soule is now he stands wondring that ever he should obtaine this mercy that the Spirit of eternall life should be given to him he wonders to see God take such a briar to plant in his owne house yea to graffe it into that true Vine his beloved Son that the waters of life should run in such a channell so full of filth that so great a God should come under so base a roofe and such a dunge on and den of devils should become the Temple of the Holy ghost 1 Cor. 6. 2. Needfulnesse The necessity of grace e Ideo quisque nostrum bonum opus sus cipere agere implere nunc scit nunc nescit nunc delectatur nunc non delectatur ut noverit non suae facultatis sed divini muneris esse vel quod scit vel quod delectatur c. ideo sanctis suis alicujus operu justitiam non tribuit vel certam scient am vel victricem delectationem ut cognoscant non a seipsis sed ab illo si esse lucem quâ c. Aug. de peccat merit et remis l. 2. c. 19. and of a continuall supply of ayde this is sure a Christian lives in a continuall dependance and hath not a sufficiency in himselfe all our stocke would be soone spent if we had not continuall supplies from heaven our fulnesse is not in our selves but in our head suppose a vessell cracked and apt to lose all it receiveth set to the conduit cock it hath now a fulnesse from the conduit and while that runs it cannot be empty but if the cock should cease to run the vessell would soone be emptyed those that are in Christ live but it is Christ that liveth in them Gal. 2.20 our life is not so much in our selves as in him our life is said to be hid in him yea he is called our life Col. 3.3 4. In the naturall body the members have life in themselves yet we know the life of every member is not so much in it selfe as in the heart and head and this appeares because if there be a failing of spirits either vitall or sensitive all the body sinkes and hereby we are taught the necessity of the grace of God because if that be withdrawne we wither as a blasted arme of a tree oh how wofully doth the goodly fabricke both of an enriched heart and an heavenly conversation come tumbling downe if God withdraw the props of supporting and assisting grace f Voluntas sine te quid agit nisi quo procul exulet a te praecipites semper calles devia motu ingressura suo nisi fessam tu bone aegram suscipias referas foveas tuearis honestes c. Prosper God by his spirit doth lead and draw the heart to him but when this bias is taken off by which the heart was wheeled up the hill it is carried with great swiftnesse downe ward to sinne and the world Davids fallings had taught him this lesson to see a need of a stronger support than his owne g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chiysost hom 12. ad Antioc therefore prayed Hold up my goings in thy paths that my foot-steps slip not Psal 17.5 yea and he acknowledgeth God to be his strength and stay and rocke and he that doth establish his way and carry him in it I am continually with thee but whence was it thou hast holden me by my right hand Psal 73.23 My soule followeth hard after thee what enabled him thy right hand upholdeth me Psal 63.8 Thus then God for this end sometimes suspends the workings of the spirit of power from us that we may see a necessity
terrours of God doe set themselves in array against me Job 6.2 3 4. And when the soule hath exceeded all eloquence and past almost all humane bounds of language and expression it is not satisfied but thinkes it falls exceeding short of uttering her misery My stroak is heavier than my groaning Job 23.2 But all this is not a right carriage of the spirit such passions would befit such as have a God without mercy and distresse without a promise and without a redeemer Faith is suspended when these clamours are heard and the soule forgets the freenesse and fulnesse of grace when it is thus transported out of it self and from its hopes Secondly Good effects The good effects of such uncomfortable eclipses of Gods favour and presence follow which are 1 Sorrow great sorrow thou hidst thy face and I was troubled Sorrow Psal 30.6 the heart should not yea if it be in due temper cannot rest without God his absence is worthy to bee lamented whose presence is most worthy to bee prized 2 Longing desires of Gods gracious returne Desire after God the soule thinkes delaies grievous m Etiam celeritas in desiderio est mora P. Syri Desideranti invisa est quaevis mora desiderium acuit absentis vicinitas post spem omne desiderium impatientissimum est Quamdiu differtur spes aeternorum affligitur anima fidelium i.e. vel pro dilatione bonorum quae amat velpro illulion malorum quae tolerat Beda hope deferred maketh the heart sicke Prov. 13.12 The Church saith she was sicke of love Cant. 5.8 The heart that hath had a sense of Gods sweet presence cannot bee satisfied without him but counts all things nothing till it regaine him who is to her as the Sunne to the world and the soule to the body 3 Repentance and humbling of soule Repentance it seekes what unhappy and accursed thing hath raised this cloud betwixt God and her and falls downe at his feet confessing weeping and begging his favour in Jesus Christ willingly grieved and ashamed it counts not this sorrow bitternesse but hath some sweetnesse in it n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. Lachryma animae amarae dulces sunt amarae propter absentiam boni dulces propter certitudinem inveniendi c. Savanarol med in Psal Qui Regis Israel 4 Subjection to all conditions of agreement It saith Subjection Lord impose demand what thou wilt I count nothing too deare for thee I count the gaine of the whole world losse for thee and will deny my selfe for thee If my heart draw backe draw it on to thee as farre as I am able to sacrifice my selfe to thee I doe it Thus the soul sets on towards God inquires for him in all meanes will not be put off it falls not by despaire or sleepes in sloth but faith holds up hope and hope keepes up indeavours and it cannot be quiet without God There are two maine Causes of the restlessenesse of the soule without God Causes why the soul cannot bee quiet in this case First The condition of the subject 1 Tender the soule but especially in a beleever From the subject when hee is in a living state is very sensible of any evill especially of the greatest evill Tender a mans sorrow is as his sight is therefore where hee seeth God and hath a knowledge of him in his excellencie the losse of him is grievous o Summi deloris causa summum gaudium est Sen. all evils on the body are but as the rending of the garment but griefe in the soule is as the tearing of the flesh A wounded spirit who can beare Prov. 18.14 outward evils are but as the breaking of the out-works All sense in the body is from the soule therefore the soule must needs be most sensible 2. It is spirituall 2. Spiritual if the body bee in miserie externall things may helpe in sicknesse physick p Omnes humanos sanat medicina dolores Propert. Eleg. l. 2. in want reliefe in famine bread c. but when the soule is in distresse all the world is but like a great cipher it amounts to nothing Heaven and earth is but as a shadow nothing but God can quiet q Tranquillus Deus tranquillat omnia quietum aspicere quiescere est Bern. in Cant. 23. As the body is not satisfied with things spirituall so the soule is not contented with things corporall there must bee a fitnesse in the object else it moves not as the eare is not pleased with light and colours nor the eye with sounds The soule therefore being spirituall must meet with that which is spirituall and proper for it else it is not contented every living creature hath an appetite and sense carried to some things and out of that compasse it hath no quiet as take a beast and you shall never satisfie him but with pastures and such things as he affects and take a man and he must have other things things of higher worth sutable to his nature and take a spirituall man whose soule is illuminated and drawne out to higher and more spirituall things and him you cannot quiet with a thousand worlds without interest in Christ and the favour of God the spirituall man is carried to things spirituall as the naturall man to things naturall And as a naturall man cannot be quieted without naturall accommodations and enjoyment of such things as sute with him so the spirituall man cannot have rest without his spirituall treasure 3. It hath pitched upon God by faith and hope It hath pitched upon God it hath devolved it selfe upon him and that for eternity and in the businesse of life and death Now if a man were passing over a deepe and swift torrent and when hee is upon these deepes shall feele the bridge cracking and sinking it must needs let in a sea of feares and amazement upon him And how can it bee that when a man seeth the vastnesse of eternity the greatnesse of sinne the terrors of the wrath that burnes like fire and hath in his agonie throwne himselfe upon God in Christ and now is doubtfull whether Christ will owne him or take any care of him I say how can it bee but hee should bee in great distresse at such a time when God withdrawes his comforts every thing that may afflict stands forth in greatest strength now death is death and sin is sin and the soule feeles the weight of every load comfort lightens all burthens and when Christ is present all evils vanish and discouragements scatter as a mist but when that is gone then those evils gather like clouds of fire and blood over the soule and those miseries which did lie as conquered men doe rise up with renewed strength and what a sad time is this when the soule seeth her danger and not her refuge her wounds but not her cure nay to see him that is her only trust not onely not to
desertions are great preparations partly because they give much experience of the vanity of all creatures he hath shewed you learne how little they availe in the day of wrath so that you may see you part not with so great matters if you doe part with the world God hath shewed you that life is not in them and that you may live without them And partly because having felt greater evils you are more encouraged to indure the lesse You will not feare to fight with a strippling after you have encountred with a Goliah Moreover in the greatest deeps have you not seene how all your feares have vanished and all your sorrowes passed away by the light of Gods countenance shining forth upon you and so you see that the joy of the Lord is strong It is a signe of much a Afflict'â— dat intellectum quos Deus diligit castigat Deuâ— optimum quemque out mala valetudine aut luctu affuit Sen. love and that you are highly set by with God when he thus leads you into severall states for this is to lead you by the hand to see all that may bee seene and if hee did not intend much good hee would not bestow so much worke upon you you stand in this in the greatest conformity to CHRIST when through many tribulations and afflictions you enter into glory God keepes you from much soyling by constant rubbing and useth the sanne so much to blow away the chaffe and keepeth you awake by these stirres some troubles ennoble the spirit of a state which would degenerate into effeminacy by constant peace winds fanne the aire and purge it and the running and restlesse waters are most cleare This may suffice to have pointed at some Causes of Gods cutting off the comforts of the Saints Having hitherto treated of the Case of the afflicted soule I now come to the Cure The Cure I shall not need to enlarge my selfe much here having beene somewhat copious in the Cure of the first kind of desertions There are two sorts of men that walke much without the consolations In the first the cause is naturall in the second spirituall As for the first Of melancholicall persons who are oppressed with melancholly that darke and dusky humor which disturbes both soule and body their cure belongs rather to the Physitian than to the Divine and Galen is more proper for them than a Minister of the Gospell It is a pestilent humor where it abounds one calls it the devils bath Balneum diaboli These men cannot walke clearely but as a light in a darke Lanthorne shines dimly so is the soule in such a body the distemper of the body causeth distemper of soule for the soule followes its temper a Mores sequuntur temperaturam corpovis Galeâ— this disease worketh strange passions and strange imaginations b Terribilia de fide hurribilia de divinitate and heavy conclusions It is not possible such a man should be quiet till he be cured the seas rage not more naturally when the windes blow than this man hee may sometimes be elevated as it were into the third heavens but anon he will bee brought as it were into the lowest hell But I leave such with this advise when they finde their temper to be naturally or accidentally melancholike to use all such waies as God hath prepared in a naturall way for as the soule is not cured by naturall causes so the body is not cured by spirituall remedies But I shall direct my selfe to those whose heavinesse of spirit is from spirituall causes Of the sleepie soule These persons are of two sorts 1. Sleeping These persons are of two sorts 2. Awakened First there are some slumbering and drowsie spirits who are fallen from their former comforts and know it but make up that want in the creature in which they take delight living in the meane time without God As it was in the former kinde of desertion so it is in this God is departed and either men know it not or minde it not but beare their dolefull losse with a stupid and a sinfull patience or rather with a stupid dulnesse But if you finde your selves in such a case consider what a contempt of God this is to bee willing to live without him and to powre out your hearts upon the creature you must looke for a bitter scourge except you repent or else God will leave you to walke on to your graves in a dull and a low way It is a wofull change to descend from communion with God and Christ to these poore things below And how little doe you set by all precious promises the favour of the great and eternall God and the blood and love and presence of Jesus Christ that can bee content to live in such a state Looke upon others how their soules have melted when God hath beene estranged from them where is your love faith feare hope life that you can indure to be so if these were not all asleepe you would take up a cry for your former happinesse and sit downe and weepe over your present misery Is the losse of a friend in the earth so grievous and is a friend in heaven of no more account you live in a spirituall adultery because your husband is neglected while other things are entertained Awaken your selves and seeke to regaine your former peace and joy in God Secondly Of the awakened some are awakened and see their losse and are affected with it this sort though it have more sorrow yet is in a better way than the former I will to both these propound some 1. Perswasives I will to both these propound some 2. Directives For perswasion consider Motive 1. Comfort is your strength 1. That comfort is your strength The more a man seeth and feeleth the love of God the more the heart is established There are three great assaults and trials that a man is exposed to 1. Tentations to sinne He that will walke in the way of God shall not alway saile in a calme the great Leviathan will shew himselfe hee whose victories have beene many even among the highest Saints Now if your hearts bee filled with comfort you have a strength greater than the world For the manifestation of divine love is the incendiary of love which is stronger than death So long as love to Christ is kept up the heart is safe love is a strong garrison and makes the soule impregnable And while you keepe a fresh and cleare sight of the love of God and Christ it feeds love and keepes it up in strength Adde to this that comfortable enjoyment of God doth carry the heart aloft it makes the conversation to be in heaven and while a mans way is above he is safe from the snares below Then the heart is in danger to bee ensnared when it wanders in the creature as the foule is in danger when she is upon the earth but when she is mounted upon the
THE CASE AND CURE OF A deserted Soule OR A TREATISE Concerning the nature kindes Degrees Symptomes Causes Cure of and mistakes about Spirituall Desertions BY JOS SYMONDS Minister of St. Martins Iremonger-Lane London I opened to my beloved but my beloved had withdrawne himselfe and was gone I sought him but I could not find him I called him but he gave me no answer Cant. 5.6 Venit cum manifestatur et cum occultatur abscedit adest tamen sive occultum sive manifestum Aug. ep 3. p. 10. LONDON Printed by M. Flesher for Luke Fawne and S. Gellibrand at the Brazen Serpent in Pauls Church yard 1639. TO THE RIGHT Worshipfull and much Honoured Lady the Lady REBECCAH RUMNY Madam FOure yeares agon I preached upon this subject of spirituall desertions not having then the least thought to put it to the Presse But a strong streame of importunities hath borne me downe My love to my friends hath subdued me to them They besieged me so strongly that they have entred and taken away the keyes of the City and pillaged me of my purpose and this little thing which they cal good booty but they are mistaken But now they have it much good may it doe them I stood out against them not because I prized it but because I thought it not good enough for them It shall much please mee if they having made a prey of it find it worth their having Since it doth fall into their hands the good blessing of GOD goe with it that it may bee better to them than the richest spoyles Madam in this businesse the next thing that I desired was to reserve the first for you and to stamp upon every one some small impresse of my obliged respects unto you Ladyship Besides mine owne engagements which are neither few nor meane your great worth was sufficient to wheele my thoughts in this kind towards you Among other excellencies your charitable disposition like a rich fountaine running with large streames of goodnesse many wayes renders you deservedly honoured of all It is true noblenesse to bee of a large and diffusive spirit He that is all for himselfe must receive all his thankes from himselfe but to doe good to others begets a strong reflexion of true honour Selfe is a poore center of a mans actions This is right earth All things that have affinity with the Heavens move upon the center of another which they benefit Madam I beseech you seeke to bee still more blessed in a close conjunction and sociall operation of true charity and sincere piety that these may stand as unwithering Crownes upon your head and when your old age shall give up to approaching death you may goe to Heaven full of faith and full of workes These asunder are dead but where they meet they have life in themselves and give life to their owners This life when your life shall end he wisheth to you who is and will be Your La pps ever bounden Ios Symonds A Preface ACcesses and recesses are not proper to him that by his immense presence filleth all a Locis corporalibus non extenditur nec includitur Aug ep 53. p. 235. and cannot be where he is not nor cease to be where he is True motion is found in such things onely as are subject to locall circumscription God is said to come or goe to be present or absent 1 In respect of manifestation as the Father speaks He commeth when hee is manifested and goeth when he is hid b Aug. ep 3. p. 10. Novit venire non recedendo ubi erat novit abire non deserendo quo venerat id ibid. 2. In respect of operation So God is said to be where he worketh as wee say the Sunne comes into a house where it shines into it Time was when God was with all men both by gracious manifestation and operation and this was mans happinesse But sinne hath separated betwixt God and man and they are departed each from other the division began from man yet the Divine goodnesse tenders reconcilement but man will not In this man is become unhappy that he hath lost his God and knoweth it not yea he counts his losse gaine and his gaine losse hee would be happy but he erreth in his choice he is ever moving never at rest willingly absent from the greatest good unwillingly labouring with the greatest evill Though other things are quiet in their place and rest in their end yet mans place where he is pitched is strange to him and his end vexeth him all his life is labour c Sicut quo plus à centro recedis ut ad plura pergas eo magis amittis omnia sic animus à seipso fusus immeÌ„sitate quadam diverberatur mera mendicitate coÌ„teriturcùm natura cogit unum quaerere multituâ—â—o non sinit Dionyapud Gibe p. 77. Non ille ire vult sed non potest stare Sen. ep 94. Nihil potest quietare hominis voluntatem nisi solus Deus Aquin. and his motion is but a vexatious shifting from vanity to vanity from evill to evill from bad to worse this soare cryeth for healing and that which he thinkes to finde a lenitive becomes a corzive while he thinkes to cure the wound he makes it deepe d Postquam posuisti me contrarium tibi factus sum contrarius mihi Eern. and is his owne tormenter The Heathen blundered in confused guesses how to redresse the state of man they saw an unhappinesse but neither knew the cause nor cure yet something they assayed when they propounded those two rules to repaire the breach 1. To reduce things to the first principles of nature 2. To live according unto nature These rules are usefull if rectified and rightly used First reduce things to their primitive originalls and lay them againe in the wombe whence they sprang This experiment would profit much Looke into the world and you shall see a confused mixture of good and evill but you must divide them wisely and pursue them to their beginnings Ascend by the scattered beames of happinesse in the world to the Sunne of righteousnesse from whence they flow and descend by the black and bitter streams of misery to the poysoned spring that sends them forth and you will see two originalls of both God the fountaine of life and sinne the root of death In this way of reduction of things to their causes a man may see as in a glasse what he was and what he should be what made him miserable and what would make him happy It is mens unhappinesse of two guides to choose the worse brutishly declining reason to be led by sense seeing enjoying and suffering things without inquisition into their parentage This is true folly to dwell in the surface of things not penetrating into their inmost nature utmost end formost rise A wise man seeth things quite through from first to last he asketh three questions of the things be meets with What are you Whither goe
produceth better health and more strength and as the ball by falling downeward riseth upward and water in pipes descends to ascend So the new man when it seemes to decay is still carryed on by the hidden Methods of God to encrease the plants are as wel profited by the nipping blasts of winter which cause not onely the fruits but the leaves also to fall as by the warm beames of the Sun in Summer a Christian is a member of a thriving body in which there is no Atrophie but a continuall issuing of spirits from the head Eph. 4.16 Col. 2.19 every part is supplyed by the effectuall working of the Spirit of Christ so that the influence that tends to life and growth is necessary and certaine But there is another influence of the spirit which I call Arbitrary But the arbitrary influence which is which is given and with-held according to the pleasure of God This is assisting grace Assisting grace or Gods gratious concourse with that habituall grace which hee hath wrought in his people I call it arbitrary because though all grace depend upon and flow from his good pleasure yet in this God is free hee hath more absolutely promised to conserve and encrease holinesse than to quicken actuate and excite that principle of life this he doth with great variations according to his good pleasure being more mightily present by the working and actuall aide of his Spirit to some than to others yea more to the same man at some times and in some conditions than in others sometimes the same Christian is as a burning and shining light sometimes as smoaking flax the Spirit bloweth where it listeth Iohn 3. sometimes he fills the soule with fuller gales sometimes again she is becalmed a man hath more at one time than at another This assisting grace is to actuate This assisting grace is to regulate This assisting grace is to corroborate Actuating assistance h Cum nulluÌ„ agens secunduÌ„ agat nisi in virtute primi sitque caro spiritui perpetuo rebellis nonpotest homo licet jam gratiam consequutus per seipsuÌ„â—perari bonuÌ„ et vitare peocatuÌ„ absque novo auxilio Dei ipsum moventis dirigentis et protegentis quamvis alia habitualis gratia ad hoc ei necessaria non est Vid. Aqui. sum 1. 2 ae q. 109. d.g. Cumel varias disput t. 3. disput 2. conclus 1. dub 1. conclus 2. optime Parisiens c. 1. de tent resistent Alvarez de auxil grat disp 88. num 6 7. c. 1. By exciting is that by which God carrieth his people Which is 1 to actuate to action and fruitfulnesse causing that inward seede which he hath sown to bud and beare This God worketh first by exciting and blowing up that latent sparke of grace in the heart Grace is an active thing yet needs to be excited because of the indisposednesse of the subject in which it is as fire though it be apt to burne and is very active yet when it is in wet wood it needs blowing up because it meeteth with strong opposition in the subject wetnesse of the wood which gives checke unto the active spirit of the fire and besides this contrariety in us in whom the flesh lusteth against the spirit so that without assistance we cannot do the Good that we would Gal. 5.17 there is an externall impediment Sathan assaulting with all possible quench-coales that he may cast a damp upon the soule Therefore we need to bee quickned by a continuall influence i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Odys 3. and this God is pleased to give to his servants Ieremie found this working of the spirit to quicken and stir up his graces which began to flagge impatience and passion began to stifle his zeale and readinesse in his ministery but God came in to help him and blowed up the sparke so that saith he It was in mine heart as a burning fire shut up in my bones and I was weary with forbearing and I could not stay Jer. 20.9 When this is denyed there is much deadnesse and dulnesse and slumber in the soule that a man shall see it is not with him as in former dayes when the Lord was more graciously present and assistant to him 2. By enabling to act It is not enough that God hath given habituall grace By enabling or that we be excited and come to the bud and blossome of holy desires holy dispositions and holy resolutions but we need still the help of his power that these blossomes faile not but that we may bring forth the fruit of action as in a tree there is a seminall vertue of bearing yet except it be helped by the influence of the heavens it cannot bring forth fruit It is God that giveth not onely to will but to doe Phil. 2.13 There is a power of God which worketh in those that beleeve Eph. 1.19 Col. 1.18 and according to the working of this power is a Christians fruitfulnesse when God is pleased to put forth his hand to take hold of him to draw him and enable him hee runnes with joy and speed in the wayes of God his affections are enflamed his heart is prepared and he is apt to doe good and receive good and walkes with delight with God but when God shuts in his wonted mercy then hee walkes heavisy and now his soule is full of complaints I would but cannot there are desires and good inclinations but they come not to perfection the soule conceiveth and travelleth with purposes and saith I will looke to my wayes that I offend not I will pray more and mourne more and doe more but it wants strength to bring forth therefore the godly cry for help which they need not if they had a sufficiency in themselves i Quid stultius quam orare ut facias quod in potestate habeas Aug. de nat grat c. 18. 2. Assistance is to regulate and order a man in doing good This is necessary for often there is much readinesse and life and aptnesse to doe good but yet much failing in the manner of it the same spirit therefore that directs to what wee should doe To regulate and direct in working teacheth how to doe it How often are the godly in that case that they would faine humble their soules and afflict them themselves yet know not how to doe it How often bent to other duties yet know not how to doe them in a spirituall manner k Remanet quaedam ignorantiae obscuritas in intellectu secunduÌ„ quaÌ„ ut etiaÌ„ dicitur Rom. 8. Quid oremus sicut oportet nescimus propter varios enim rerum eventus quia no sipsos non perfectè cognoscimê° non possumê° ad plenum scire quid nobis expediat ideo necesse est ut à Deo dirigamur protegamur qui omnia novit et omnia potest Aqui. sum 1.2 ae q. 109. a. 9. What the Apostle saith of one duty is
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
see all that God hath done looke into this visible world who could have by wisedome framed and ordered every thing in that order and beauty as all things nowstand by his hand yet this is the great foolishnesse of the world men thinke they can order things better for themselves then God hath done and this very principle is the maine roote of all the strayings of men But suppose a ship at sea in the windes among many rocks whether were it better that the By lot who is skilfull should steere her or the passenger who knoweth not his way Consider that good and evill are hardly knowne they many times are veiled with such visages that there need wisdome to discerne and it is alwayes safest to follow the greatest light your wisdome is but borrowed it is but a drop from that Ocean of wisdome which is a him who is wisedome and it was given you for this end that you might be ordered by his wisedome to the true and to the greatest good as the eye in the body was given you not to be a sole and sufficient guide to the body but that by it you might be capable of the light of the Sunne without which the eye cannot see therefore it is folly to be ledde by your owne spirits and not by Gods 3. You crosse your hopes You crosse your hopes and prayers for it is in vaine to aske or expect any good but in the way of good b This is to doe as those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. apud Laert. l. 6. Beat◠quippe vult esse etiamsi non sit vivendo ut passit esse Quid est ba◠voluntate mendacius Aug. de Civitat Dei l. 14. c. 4. apud Camd. collat Amic God that undertakes to save you hath shewed you the way now if you refuse the way you refuse your owne good Psal 73.24 Thou shalt guide me by thy court sells and so bring me to thy glory 4 You refuse to doe what you must doe You must doe it at last when God speakes he will not bee denyed if you stand out now he will have it out another way he will have it out in repentance and mourning and though now thy heart be not bowed to doe thy duty he will make thee repent thy folly before he will put up such disobedience Secondly you sin against the Spirit Secondly sin not against the Spirit by doing lesse then you should when you doe lesse then is clearly due when you doe not as Caleb who followed the Lord wholly Numb 14.24 Josh 14.14 When like ill debtors you pay something but not the whole Thinke not that it is enough for you to be doing good for you may as well sin in doing good as in doing evill Lesse is done and indeed a good man sins more in good then in evil Now note that the deficiency of a man in doing good is from a twofold spring 1. Insufficiency of strength 1 From insufficiency 2. Malignity and sinfulnesse of heart In the former you are like a sick man that cannot do what he would 2 Malignity These differ in the other like an idle man that will not doe what he can The difference in these two is 1 That when a man comes short out of weaknesse there is a present willingnesse his heart yeelds all he consent◠fully to the demand of God and grieve that hee cannot doe what hee would Rom. 7. 2 It is not imputed unto sin God will not charge the defect upon such as are his because they are not under the Law but under Grace Rom. 6. But voluntary neglects he will require at your hands It is certain all the other Churches were found defective and did not all they should as well as Ephesus but this was that which brought Ephesus under the rod because she did not what she could but was voluntarily deficient Sinfull defect Apoc. 2.4 And a man may be defective two wayes 1 By doing lesse for quality then h◠should Doing lesse for quality not putting so much into his duty as belongs to it or not bestowing the cost that he might but being slight formall heartlesse c. this is like unto their sin in Mal. 1.14 having in the flocke a male they offered a corrupt thing this provoked God unto indignation yea to execration against them God lookes for what we can Deut. 6.6 Eccles 9.10 so David saith he did I have prepared with all my might c. 1 Chron. 29.2 Common stuffe will serve for an ordinary house but if it be for a palace for a King then silver and gold and great art is used c Plut. de profect vir 2 By doing lesse for quantity then we ought Lesse for quantity God stands much upon quantity because all our ability is from him and to curtaile his service is a dishonour to him for it detracteth from his greatnesse and sheweth what little respect the heart beares him when it puts him off with halfe short lame and curtailed duties we are wont to frame our actions and cariages towards men in a way proportionable to their quality our deportment unto a King is such as may declare a stamp and impression of his Majesty in the heart God is sensible of this disesteeme see how hee pleads with them Mal. 1.8 If ye offer the blinde for sacrifice is it not evill And if ye offer the lame and the sick is it not evill Offer it now unto thy Governour will he be pleased with thee or accept thy person saith the Lord of hoasts and ver 14. Cursed be he that having a Male c. For I am a great King saith the Lord of hoasts and my Name is dreadfull among the heathen And again if God should not bee strict in the quantity of his service religion in time might come to nothing it would be so lessened and nibbed that in time there would scarce bee any memoriall of a God or any honour done unto him Here by the way let me take liberty to answer two Questions CHAP. XX. 1 Quest Since all come short of what they know they should doe and God imputes not that as sin to them that are beleevers How may a man know when his deficiency is imputed as a sin to him Answ 1 WHen his defect is voluntary he doth but little Signes of sinfull defects is not willing to do more he knoweth he should doe more but his will is against it God expects this at least When voluntary that though his people be unable to doe all yet they should bee willing hee will have all their hearts towards him and this David gave in charge to his son Solomon And thou Solomon my Son know thou the God of thy father and serve him with a perfect heart and with a willing minde for the Lord searcheth all hearts and understandeth all the imaginations of the thoughts if thou seek him he will be found of
you may be urgent wrest the dore open 〈◊〉 strong prayers it shuts not because you should not enter but because you should knock aske leave to enter the barres of the gate are mercy thy prayers are like Petards to breake way into the City therefore turne thy feares into hopes thy complaints into prayers thy lamentation into supplication and Christ will turn thy darknesse into light thy deadnesse into life thy bondage into liberty thy weaknesse into strength Fourthly Direct 4. Working and endeavouring you must set your hands to the worke for it is in vaine to expect that God should help you if you will not help your selves you must use your hands as well as your tongues e Levemus corda nostra cum manibus ad Deum qui orat laborat cor levat ad Deum cum manibus qui orat non laborat cor levat ad Deum non manus qui c. necesse est cor in oratione ad Deum levare manus cum operatione ad Deum extendere Bern. de Mod. bene vivend lib. 51. eisdem pene verbis Hieronym in Lament 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl in Pers idle beggers must be whipped he that will not work must not eate Remember what I have said you have a life in you if you be in Christ as you have a life so there is a never-failing presence of the Spirit to attend that power which you have if then you put forth your selves to what you are able and as far as your power extends God will draw neare to you It is true that which you want is out of your reach you are not able to make crooked things to become straite and lay those swelling mountaines of corruption levell but yet yoâ— must set to the worke Ioshua could noâ— with the strength of Rams horneâ— sounding cast down the wals of Ierichâ— but yet he must set upon the worke when the Midianites fall there must be the Sword of the Lord and of Gideoâ— Judges 7.18 The father holdeth aâ— apple to the childe the childe cannâ—â— reach it yet his short arme must be pâ—â— forth and then the father whose armâ—â— is long enough will reach it to himâ— you must be doing Before I come to shew what is to be done For you have a power it wil be needful to convince you that men regenerate have power to doe something of themselves for oftentimes men misunderstanding the state of regeneration doe either excuse the 〈◊〉 negligence by pretended inability 〈◊〉 sit downe discouraged as having no power in their hands at all how often doe they complaine and sigh in vaine alas I am nothing of my selfe except God give me a heart and strength what can I doe I can doe nothing c. To these I say that these conclusions are ill drawne from a true principle which is this that all is of God and that by nature we are dead but it is ill urged in this case for that the regenerate have a power to doe good appeares Because life 1. because they are living and all life is a power to act Else no difference betwixt regenerate and unregenerate 2. else there is no specificall difference betwixt a man regenerate and unregenerate if both were still dead and without strength 3 Grace is a renewing of that Image of God and holinesse which we lost in Adam Ephes 4.24 but that was a power to doe what God required Grace reneweth that which Adam had therefore so far as that Image is repaired so far there is a power 4 Else we should not have as much benefit by the second Adam Else wee have not so much by the second Adam as by the first as we had by the first the first would have communicated his power to do good and being corrupted doth communicate power to sin therefore much more by Christ have we a power to doe good in our measure Object It may be objected that it is said John 15.5 Without me yee can doe nothing So that it seemeth that we have not power in our selves Sol. The meaning is except you be implanted into me ye can doe nothing the word without me f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scorsim a me Caly. Camer c. signifieth separate from me or apart from me and intimateth this only that till we be knit unto Christ we are but dead and barren branches and so Christ explaines himselfe ver 4. As the branch cannot bring forth fruit of it selfe except it abide in the Vine no more can ye except ye abide in mee Object Phil. 2.13 It is God which worketh both to will and to doe of his good pleasure Answ The place proves what I say g Vide Zanch. in loc that the Saints have a power it is true it is of God therefore we should work out our salvation in humility not boasting in our selves for all is received of God More fully God is said to work the will and the deed 1 By giving habituall grace a renewed frame of heart 2 In exciting and strengthning this grace And both these are ever afforded to the Saints only the latter is more and lesse according to his pleasure so that in the worst times a Christian hath a power to doe good though not alike at all times And this power you must use and put forth your selves as you are able else you cannot with reason expect his help a Ship hath instruments of motion though not an internall principle and if the Mariner would have help by the windes he must loose his Cables and hoise his sailes so must you or else you may lie still Now that which you are to doe is Things to be done First stir up your selves 1 To stir up your selves for God hath promised to meete you and to reach out his hand to help you if you be not wanting h Fas non est ut qui ipse guavus est vel amicos agere suâ causa jubeat nedum ipsos Deos. Demost Olynth 2. Apud Dominum utraque haec sibi necessario congruunt ut oratione operatio operatione fulciatur oratio Hieron in Lament cap. 3. to your selves it is certaine a godly man cannot by the strength of his endeavours alone raise up his soule nor recover his losse though he should lay mountain upon mountain and pile endeavours upon endeavours yet he could not reach that life he seeks but the strength of all our endeavours is the grace and promise of God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom 22. ad Antioch but as endeavours without God cannot so God without endeavours will not therefore labour to quicken your selves that is work upon your hearts by your understandings as the striking of the flint and steele together begetteth fire so the meeting of these two faculties having an internall life in them do quicken the soule God hath made the understanding the guide and treasure
of the soule upon this altar lyeth the fire of God if these coales be blowed up and cast upon the heart they will warme melt purge and quicken it There are two things in a renewed minde 1 A treasure of habituall knowledge You have 1. a treasure of knowledge it is the ark of God in which the tables of the law are kept the mystery of the Gospell is engraven on it so that the minde is as the head to the body which gives sence and motion to all the members spirituall truths are as the spirits in the head for the quickning of the soul 2 There is a power to use and improve these truths Power to use it by meditation and application i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer to awaken and provoke the will as a man hath power to counsell and perswade another so he may doe this to himselfe by this discursive faculty so we see David pleading with himselfe sometimes chiding Why art thou cast downe oh my soule and why art thou disquieted within me Psal 42.5 sometimes exciting himselfe to duty Praise the Lord oh my soule and all that is within me praise his holy name Psal 103.1 Sometime comforting himselfe in God Returne to thy rest oh my soule for God hath dealt bountifully with thee Psal 116.7 it was a usuall thing with him to talke with himselfe the minde hath a language as well as the body My reins teach me in the night season Psal 16.7 he found so much good in this way that he puts all upon it Commune with your hearts upon your beds and be still Psal 4.4 Bring out those truths which are laid up in you and whet them upon your selves God hath fitted you with faculties and powers to doe this you have an apprehensive faculty to lay in truths and notions a retentive faculty to lay them up and a recollective faculty to lay out you have not only power of intelligence but also of reminiscence that you may call to minde and ponder of things knowne and call them out of the Cels in which they lye to revive the heart the understanding is to the heart as the breast to the childe or as the stomach to the body all is fed by it set therefore upon your hearts with quickning thoughts for as rubbing and chafing the hands or other parts with hot oyles is a means to recover them when they are benummed so the plying of the heart with stirring thoughts enforcing arguments is a meanes to revive it among all thoughts there are none more prevalent then of sins past of heaven hell eternity love of God the death of Christ Rules helping to quicken the heart by the understanding these are strong cordials to cheare up the spirits To help you in this worke of dealing with your hearts let mee propound these rules 1 Make every notion practicall let the heart share with the understanding count not your selves better for a thousand notions except there bee some heate in them minde your hearts and strive to gain by all things if you reade or heare or discourse let your ayme and desire be to better your hearts 2 Be frequent in thoughts for mindlesse men are livelesse 3 Be ponderous for slight thoughts are weak in working 4 Pitch upon things which most concerne you all are good but some are more seasonable 5 Observe the temper of thy heart what may work most all thoughts have not the like efficacy in all the constitutions of mens soules differ learne to know your tempers 6 When thoughts begin to take hold ply them keep the fire burning and let it not goe out for want of blowing 7 Arme your thoughts with prayer beseech God to be in them Thus then employ your mindes this is Gods way God will keep his method which he hath set he hath appointed the minde to this office and he will not balke it Kings doe all by their officers God comes not himselfe into the inward temple but by this gate all his workings upon the heart are in a rationall way sutable to the state of the creature hee deales with the heart by the minde and upon the whole man by the heart as the first pipe takes in water for it selfe and for all the rest what ever is in the cistern of the heart is conveighed by the minde this is the spring in the watch of your soules winde up this and all the wheeles will move 2 Attend the ordinances Attend the Ordinances I will say no more of this having met with it before 3 Take the help of the Saints crave their counsels Seek help of the Saints their prayers use their company for they are living and they will impart their life they will be helpfull to the infirme they have a spirit of compassion to succour the necessitous Woe be to him that is alone if he fal who shall raise him up it may bee your forsaking the assembly of these hath brought you into this withering state God hath appointed the Saints unto fellowship and when they knit not but carelesly out of pride vaine feares or envy or any the like ungodly principle they hang off from each other they shall not prosper 4 Doe your first workes Doe your first works this is the counsell of Christ to a back sliding Church Apoc. 2.5 Doe your first workes for quantity as much as you did you see abatement hath impoverished you therefore work harder to make up your selves againe Doe them also as much as you are able for quality as you did before remember from whence you are fallen call to minde with what feare with what reverence with what diligence with what intention of spirit with what tendernesse you were wont to doe all so do againe Object Alas I cannot this is my misery if I could doe as I have done I could rejoyce Answ 1 You may doe more then you doe 2 See if the fault lie not more in the defect of will then of power and stir up your selves if you were more willing things would be more easie k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. De patre suo adictionem Episcopi Caesariensis prosecturo cum valetudinarius sevex est Orat. 20. 3 The more you strive the more yâ—â— will gaine the root of discouragement is unbeliefe when God bids you repent hee knoweth how little you strength is and how hard your heaâ—s are and so when he bids you pray heâ—â— knoweth your infirmities what thâ—â— are both those of Infancy and defectâ—â— grace and those of sicknesse by deâ—â—ning from him and his intent is not thaâ— you should worke out these alone but he cals upon you to put to your streÌ„gth and he will joyne with you and will gâ—â— hand in hand with you l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl apud Stob. therefore awaken your selves and be encouraged for if you be doing he will worke with you in you for you And so you may recover
but full of troubles and exigences God by his mighty power did worke greater things for them then ever after yet was hee still their God At the first comming of the Gospel the way being new and so subject to cavils and persecutions which Christ knew the world would raise against it he poured out more of his Spirit and wrought with more glorious power then in succeeding ages yet the promise of Christ stands firme Loe I am with you q Christus nobiscum 1. Politice ut Rex in regno Dux inexercitu 2. Oeconomice ut Pater in domo 3. Ethice ut ratio in homine 4. Physice ut anima in corpore Cornel à lapide to the end of the world 3 At and about the time of conversion there may be more quicknesse and vivacity of spirit then afterwards At the first conversion and hence many conclude that they are sinfully abated and that they are fallen from their first love But although I doubt not but that it is indeed a just complaint in many yet I beleeve that some doe charge themselves without cause Note therefore that by two things there may bee a greater flush of affection at that time then in after time 1 The newnesse of the condition naturally new things affect much the suddennesse of the change to be translated from blacknesse of darknesse into marvellous light doth greatly affect them in this case distinguish betwixt solid affection and fleeting passion the soule of a new convert is put into a kinde of astonishment to see so strange and sudden a metamorphosis as if he were become another man and the whole world turned upside downe so that heaven stands where the earth did and the earth in the heavens place high things are made low and low things are set on high these things put the soule into a maze but much of this will weare off suppose a man going to execution in great heavinesse and feares and in the way his pardon with promise of the Princes favour is brought to him me thinkes I see his heart leaping his spirit dancing and the man filled with abundant joy But marke him and in processe of time you will see much of this vanishing yet his life is still as deare as ever or suppose two persons marryed sweeth conjoyned in deare affections and after many dangers and difficulties happly enjoying each others desired company what a flush of joy what a violence 〈◊〉 affection is mutually expressed but 〈◊〉 time much of this ceaseth but true loâ—e still remaineth Count not all that grâ—â— which is working at the time of the 〈◊〉 conjunction of Christ and the souleâ— there is much passion in it yet such at is holy and good but as it was stirred upon a speciall occasion so the occasion ceasing it may cease and yet the caâ—â— may be good the Iews were as theâ—â— that dreamed when they were first delivered but that dreame did not alwayes last the lame man when he was firâ—â— healed was seen walking and leaping and praising God Acts 3.8 but thoughâ— he was alwayes glad of his recovery yet he did not ever leap and dance 2 God doth more at the first conversion for his people 1 He gives more assistance for now â— man is entring upon a new way a way of difficulties and all the power of hell comes out as Pharaoh to reduce their escaped captives therefore God covers them with his hand and fils them with strength to grapple with this legion and â—o break through these difficulties 2 God often poures in much comfort it that time When the Prodigall was returned his Father made him very welcome and calleth to his servant Bring forth the best robe and put it on him and put a ring on his hand and shooes on his feete and bring hither the fatted calfe and kill it and let us eate and be merry for this my Son was dead and is alive he was lost and is found Luke 15.22 23 24. Here was more then of necessity not only shooes but a ring not onely clothes but the best robes here is feasting and joy and cheare This Son was as welcome afterwards yet had not this entertainment every day it may bee some of that comfortable presence of God which hee then affords some of that abundant joy may cease because it was given upon a speciall occasion anâ— yet no just cause given to raise such saâ— thoughts that God hath for saken you 4 There may be lesse activity Activity of spirit varieth much as the body changeth no from change of the spirit but of nature the body may be more feeble sicknesse or age may clip the wings of activity take off much of a mans former vigor the body is the instrument of the soult and as he that rides upon a weak and tyred horse cannot ride post so when the oyle of naturall life and vigour begins tâ— wafte it cannot burn so cleare as it was wont wee see in sicknesse when the naturall strength is decayed how the losse of spirits degrades them from that high lustre wherein they were admired in the time of health by the way it may be a Caveat and warning to carelesse and dilatory spirits to be better husbands in opportunity and while their blood is full in their veines and their arteries are rich in spirits to take hold of time by this golden forelock and to make their voyage while they have full tyde and winde lest when death creeps on and by diseases hath dismounted them from their vigour they finde darknesse and sleepinesse to binde them in chaines But for those whose feete did run in the wayes of God and who were as the winged bird when youthfulnesse and vigour was in them and their breasts did flow with milke and their bones were full of marrow though now nature being decayed they seem lesse yet their case is safe and good Alas when the keepers of the house tremble and the strong men bow themselves and those that looke out of the windowes are darkened and when the Almond tree shall flourish and the grashopper is a burthen and desire falleth when the silver cord is loosing and the golden how breaking when nature is brought to this low state how can it be that there should bee that livelinesse of soule which was before Second false Rule they think they are deserted because they doe lesse It is dangerous to abate in doing Eccles 12.3 4 5 6. Second false rule Men think they are in this sad condition because they doe lesse then they have done And I say that this is an ill signe simply considered because all things worke as they are and I desire not to be mistaken here for I would not be so injurious to God or cruell to men as to nourish a slothfull and backsliding person in his Apostacy and carelesnesse but I say this that it is possible lesse may be done then hath been yet without all losse of life for besides
bee right or no But now wee see often times that even men that have much grace and quick sighted understandings are much in feares of their owne estates and have given themselves for hypocrites unsound yea dead yea damned men reade Psal 88. and there see Heman as a sad instance of such an heavy condition Grace lyeth often so hidden that they that seeke it cannot finde it in themselves p Habitus fidei est secundùm Theologos medium incognitum saepe enim non sentitur Baron apod ad Turneb Tetragon 4. Consult that text Rom. 8.16 The Spirit it selfe beareth witnesse with our spirits that wee are the children of God Besides the streame of Interpreters who give testimony to this testimony of the Spirit let the place it selfe be considered 1 The Text In which there are three things which come in as props to this truth 1 The Spirit witnesseth with our spirits q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are two distinct witnesses our spirits that is our conscience or understanding renewed and Gods Spirit God keepes the course which himselfe appointed that in the mouth of two or three witnesses every thing shall be confirmed 2 The Spirit himselfe r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non idem Spiritus qu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Erasm vis Estium sometimes the graces and gifts of the spirit are called the spirit as Iohn 1.15 Acts 6.5 1 Cor. 14.32 Gal. 3.2 But so it is not to be taken here ſ Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the spirit in this place is the Holy Ghost himselfe for so it is expressed not the Spirit but the Spirit himselfe t Non modo vox praestiti charismatis sed praestantis illius paracleti Chrys Non solius charismatis vox est sed donantis Spiritus Oecumen the graces of the Spirit are witnesses as every effect is a witnesse of its cause so God left not himselfe without witnesse to the heathen Acts 14.17 but by his workes did declare himselfe so Christ saith his works be are witnesse of him Iohn 5.36 But this is not all the testimony which the Spirit gives to the Saints but himselfe doth it saith the text 3 With our Spirits There is the particular application of the Spirit it is not thus the Spirit witnesseth that those that beleeve are sonnes as if it were onely a testification of the truth of the Gospell but it is thus the Spirit witnesseth with our our spirits that we even we are the Sonnes of God 2 Consider the Context the thing which the Apostle for their comfort would prove is that they shall live v. 13. but how doth he prove it because they are sonnes ver 14. and that they are sonnes he gives a twofold evidence 1 The Spirit of adoption by which they cry Abba Father But they might say may not men be deceived and claime a childs place with God when he is a stranger therefore he addes secondly the Testimony of the Spirit The Spirit himselfe beareth witnesse with our spirits that we are the sonnes of God As if hee had said you have a sure ground of assurance u Si homo Angelus Archangelus aliquid promiserit forte quis dubitaverit suprema vero essentia Spiritus Dei testimonium nobis intus perhibente quisnam dubitationi locus Chrys apud Par. for not onely your owne spirits but God with them joynes in testimony that ye are children But concerning this testimony note 1 That all the Saints have it not at least in such a measure as to settle the heart clearely in this perswasion that they beleeve and are children nor is the testimony of our owne spirits alike in all but as the graces are more evident and conspicuous so is the testimony clearer and herein differs the testimony of Gods Spirit and our spirit our spirits give testimony according to the measure workings and evidence of our graces but the Spirit of God gives often lesse testimony to the best Christians and all have it not at least not in a satisfactory degree 2 It is a testimony which for ought appeares in the word may cease they that have it may want it though it be true that when once the testimony is obtained though it abide not it selfe actually and alway yet the efficacy should so that it is weaknesse to doubt againe because it is the voyce of God a judiciall sentence 3 It may bee discerned from all phantasticall How this testimony is discernable from delusion or diabolicall Enthusiasmes 1 It discovers it selfe in those that have it as the light of the Sunne doth difference it selfe from all other lights so that he that hath a full testimony knoweth it to be of God Ye know him for he dwelleth with you and shall be in you John 14.17 And it must needs be so else the testimony should not be sufficient for the question would still remain undecided concerning a mans condition It is as much to be regarded who speaketh as what is spoken x Tam refert quis quam quid Though a man heard a voyce from heaven or a voyce within him declaring and pronouncing his reconciliation and adoption yet except he know it is of God it will not satisfie As if a condemned man should have newes of his pardon yet except he know it is the Kings act it cannot quiet him 2 It is ever according to the word the witnesse of the spirit and of the word is the same there are two voyces or determinations or testimonies of the word the one is concerning the way the other concerning the end that is the word saith They that beleeve shall bee saved but then the question is who beleeveth to this the word answereth by describing what that faith is which saveth and so as the rule gives sentence of that which is to be ruled by it when the word and faith in the heart are brought together by examination the word eytheraccepts or rejects approveth or disalloweth of faith as it is in it selfe true or false but as when the gold is brought to the touch-stone though the stone may give it for true gold yet the examiner may want skill to perceive this testimony so it is in this case the word is the Law by which all are judged but as in a Civill State there is need of a Judge to open and apply the Law to particular cases so there is need of the Spirit to joyne with the word to give out not another verdict but that of the word which is made more intelligible by the Spirit not varyed but opened Still the testimony is the same so that the Spirit never looseth where the word bindeth therefore those that live in pride idlenesse or any other way of sin and pretend assurance of salvation given by the Spirit are deceived for if a man be such as the word condemnes there is no absolution from God while he continueth such
a death in him we trust that he will yet deliver us 2. Cor. 1.10 4. It workes more closing with Christ the death of comfort occasions a greater life and strength towards Christ both in desire of him and dependance upon him and for this cause God shakes the soule with earthquakes that it may stand faster upon its true basis and foundation that which at first brings the soule to Christ is his worth and our need and the more wee see our selves necessitous the more our hearts gather in to Christ the soule must have some rest and if it finde none within nor without it is carried to Christ as Noahs Dove to the Arke That which is the first coard to draw to him hath also a strength to bind to him therefore God gives his people sad visions of sin and wrath that by being shaken they may roote themselves more in Christ this was Gods great â—ime to set up his Son as the hope and helpe of his people and as that glorious meanes by which hee may diffuse the beames of his mercy and love upon men and hee loves to see the Saints advancing him by flying to him and abiding in him And the more they goe forth to Christ and seeke the Father in the Son the more they are blessed Christ is the rock of the Saints and when they are knit to it they stand fast the nearer they are to Christ the nearer are they to all happinesse God will not looke friendly upon the soule but through Christ he will not poure out the spirit of comfort but through him and as comfort comes by comming so the oftner the soule comes and the more it converseth with Christ and resteth on him the more comfort it will finde at last Christ will tell you many secrets and open his fathers bosome to you when you stick close to him And this advantage comes by desertions that the soule is so frighted with those stormes which it met with that it is afraid to bee any more out of its harbour but seekes to dwell under the wing of Christ and to keepe closer to him than ever it did before and so this affliction brings forth the peaceable fruit of righteousnesse in them which are exercised thereby Heb. 12.11 Cause 4 4. Cause The correcting and healing of some evill in his people He doth it for their profit that they may be partakers of his holinesse Heb. 12.10 There are many things in the Saints which are very repugnant to that filiall state in which they are set by grace and it is no wonder if God take such courses wherein he seemes not to bee a father to them that are not as children to him I will instance in some particular evils which God will not beare with but doth visit in his people with this and other rods 1. Deadnesse and dulnesse of heart Sometimes living men are in a livelesse state their hearts are so benummed that they seeme to lye among the dead the former vigor and activity of their graces is gone and they are become barren and unfruitfull now as in a lethargie or apoplexie Physitians use strong and sharpe medicines so God casts the soule into a feaver to get off this stupidity and hangs their soules over the mouth of hell and makes them to drink of that cup of red Wine the dregs whereof the wicked of the earth shall wring out and drinke Ps 75.8 that by this strong potion he may quicken their dull and sleepie spirits Deadnesse is such a state in which a man is neither receptive nor active neither fit to receive good nor to do good and such a case is not tolerable for in this Gods ends are stopped for he calleth out his people to be vessels to receive mercy to hold forth his name but he can doe neither that is dead Nature it selfe loves not a dead thing it is both unusefull and uncomely for where life faileth there is corruption as in the body a mortified member doth putrifie and not onely it selfe but others therefore as a man useth all meanes to recover the life and spirits in his body so God doth with his people David lay in a slumbering drousinesse a long time but at last when he lay like Ionah sleeping by the sides of the ship hee sent a storme into his soule to awake him then he revives like another man 2. Fearelesnesse of God this is a temper to which the Saints are apt to grow as Children are wont to grow sawcy and presumptuously malepert and irreverent till the fathers frowne and majesticke austerenesse take down their spirit God will not be carelesly dealt with though he allow us confidence and holy boldnesse in approach to him and converse with him yet he expects a due sense of his Majestie and greatnesse Let us have grace whereby we may serve God with reverence and godly feare for our God is a consuming fire Heb. 12.28 29. Though he be a father yet he is a terrible an holy and an Almighty God And therefore to correct the sinfull boldnesse of his people and to cause them to stand in awe of him hee sometimes shuts in his favour and keeps state by concealing himselfe as the Persian Kings shunned familiaritie and were seldome seene that they might be more a Persona Regis sub specie majestatis occulitur Iust l. 1. honoured The feare of God is one of the maine pillars of his throne and so farre as he is not our feare he is not our God therefore he hath ever shewed himselfe in his power and greatnesse unto men when he came to give the Law hee came in great Majesty with fire blacknesse and darknesse and tempest and the sound of a Trumpet c. and so terrible was the sight that Moses said I exceedingly feare and quake Heb. 12.18 19 21. yea and in the Gospell it was foretold that God would shew wonders in Heaven above and signes in the earth beneath blood fire and vapour of smoake the Sun shall be turned into darknesse and the Moone into blood before the great and terrible day of the Lord come Ioel. 2.31 Rom. 10.13 Acts 2.19 20 21. When he came to publish peace to the Gentiles hee came with great terror in judgement upon the Jewes and struck off the branch naturall that the Gentiles might not be high minded but feare Rom. 11.20 And in particular persons he so workes by intermixtures of frownes and favours majesty and mercy that they may learne to walke as those Churches did In the feare of the Lord and the comfort of the Holy Ghost Acts 9.31 It is not a servile seare or a feare of discouragement which God expects but a feare of reverence a feare intermixed and tempered with love there is a great difference in feares a man feares a beast and runs from him a man feares an enemie but hates him but a child feares his Father and loves him yea therefore hee feares because hee loves they shall feare the