and his word shall stand As if you tell a poore trembling prisoner going to the barre for his life hee need not feare he shall sure escape hee will bee apt to answer you alas except the Judge say so all that you say will not profit me So will a poore afflicted soule thinke when others come and tell him surely your case is good and doubtlesse you will finde mercy and heaven will bee your portion Oh that God would say this to mee except this bee my sentence at his barre your comforts are but as souÌ„ding brass or as a tinckling cymbal Secondly there is a power of ability by which God is able to worke what he wils and to execute his owne purposes if hee pronounce sentence from the throne of Judgement there is no way to shun it if in the word of a King is power Eccles 8.4 how much more in the word of the Almighty what makes any thing dreadfull but its power and all that power in the creature is but derived from him and limited by him but his power hath no bounds but his Will therefore when the soule is not onely in doubt of his good will but in feare of his ill will how can it have any rest 3. Eternity God abides for ever 3. Eternity this makes his favour and displeasure more considerable the losse of a perpetuity wee reckon a great losse in our estates but what is it to lose God for ever and not onely to lose him but to beare his displeasure who is eternall eternity oh eternity how doth this swallow up the soule in a day of feares this sets on all other terrible things with a redoubled strength and causeth them to fall with weight more heavy than of mountaines upon the spirit such a thought as this he that hath all power and lives for ever hath forsaken me batters the soule as a wall of paper before a Canon 2. Consider the relation in which God stands to a beleever 2. In respect of relation he is to them in the nearest and dearest relation a Friend Father Husband God is all these perfectly the closest and most active friend the kindest and most tender father the sweetest and most loving husband the losse therefore of such a one is grievous yea the losse of any one is great as if a childe lose a tender hearted father or a friend a free-hearted friend or a wife a kinde-hearted husband but if one lose a Friend a Father an Husband at once this is very grievous But when the soule is descrted it apprehends it selfe to lose all these yea the best Friend Father and Husband yea her onely friend father and husband no wonder if it take up Ieremiah his sad complaint When I would comfort my selfe against sorrow my heart is faint in me Jer. 8.18 nothing can heale but that which did wound t Vnde datum est vulnus contigit inde salus 3 Consider the operation of God Gods operation he hath not onely put into the heart which he reneweth a longing and restlesse u Fecisti nos ad te inquietum est cor nostrum donâ—c requiescatin te Aug. Conf l. 1. c. 1. desire after him but he quickens this desire by sense of misery and by manifestation of his greatnesse and goodnesse that so the soule may be carryed with uncessant reachings after him he is then drawing the soule towards him when he seemes to be departing and how can that man rest whom heaven draweth Gods end in afflicting the soule is not its paine that it may wast it selfe in sighs and groanes but that it may with more eagernesse pursue him so that he is secretly and strongly working in the darkest night of spirituall sadnesse to a more full and comfortable conjunction and communion with his people therefore it is that they seeke and run to and fro to finde him because God draweth them by his power when David was in the desart he followed hard after God but what set his soule in that constant motion Thy right hand upholdeth me Psal 63.8 Let this suffice for the effects and consequents of Gods hiding his face and cutting off the comforts which the soule was wont to enjoy in him CHAP. XXXVII The Causes and Cure of this sad condition HAving seene what a wofull case a man is in when God withdraweth let us now weigh the Causes for which God dealeth thus with his people Cause 1 1 To put a difference betwixt heaven and earth God is wont to fit his actions to times and seasons Israel was a childe as well as we yea the first borne yet that Church had not so much of him as the Churches of the Christians It was not a time forfulnesse while the Church was in her Infancy God dealt with them as with children in minority he gave them much of the world and lesse of heaven the Spirit of adoption was poured out more fully when the Church was growne more full And as God reserved much till the Gentiles were called that when his guests were more fully met he might set out more abundance of his provision so God will keepe the rich store of consistent and abiding comforts till the great day that when all the family shall come together he may poure out the fulnesse of his hidden treasures upon them We are now but in the way and it is fit the best should come last we are but yet in the morning of the day the feast is to come in the meane time a running banquet a break-fast a taste shall suffice to stay the stomach till the time come that the King of Saints with all his friends shall sit downe together at the Royall Feast If you send your sonne to travel you give him lesse than his inheritance and you will send them forth by Sea and Land for your ends so God hath sent you abroad you are but travellers therefore must not thinke it strange if you meet with stormes and weary daies and if you have not so constant a presence of God with you The difference of this life and the next is not so much in the kindes of comfort as in the degrees and continuance of them this life hath such a presence of God as is with a kinde of absence We know this That while we are present in the body we are absent from the Lord 2 Cor. 5.6 This life is but our seed time of comfort Psal 97.11 and the seed will have a time to be out of our hands use and sight till the harvest come Now is working time and the time of fight and servants and souldiers must not expect any setled rest till their service is done and the warres cease There remaines a rest for the people of God Heb. 4.9 All the Saints that have gone before us have found ill dayes and hard times yea Iesus Christ himselfe till his houre came that he should be glorified had trouble in the world yea he dranke
or at meat or in bed have beene forced to lay by all and to go to prayer or c. 2. Satan Satan puts men upon more as hee is sometimes an Angell of darknesse withholding men from good or drawing to evill so hee is sometimes as an angell of light exciting unto good For 1. It is his principle and constant rule as much as hee can to saile with the winde and to row with the tyde to joyne himselfe to the tempers and spirits of men in their owne way and if hee finde principles and dispositions not altogether so fit for his turne i◠hee cannot change them hee will rather use them as he findes them the◠crosse them So he found in the Iewis a great zeale for the Law of Moses and he makes this use of it to set them against the Gospel Saul also was one that made conscience as it seemeth of seeking God before he went to battle and hereupon Samuel not comming according to expectation Satan puts him to offer sacrifice himselfe and did it with that impetuousnesse and importunity that though Saul knew it was not his office yet the case standing as it did He forced himselfe and offered the burnt offering 1 Sam. 13.12 2 Satan hath in this way a great end he brings men by it into great straits what have the Iews lost by that misguided zeale and religious disposition and by this he wearieth and tyreth out the spirits of men in their way and breeds in them a dislike and wearinesse in religion riding the soule as it were out of breath so we have knowne many very forward and active for a time but now as wearied men they are laid down to rest and their life is gone By this also he works ill effects on others who by the rigorous courses of men religious looke upon religion as a tyrant who is able to summe up his treacheres what a plot was that which hee had at Corinth His device was to get advantage upon them 2 Cor. 2.11 and how he seeth a zeale in the Church against the offender and a mournfull spirit in the poore man and now he drives on the Chariot and works in the zealous spirit of the Church that they may hold on in a severe way against him that so He might be swallowed up of overmuch sorow 2 Cor. 2.7 Quest How a man may know when he is pressed to good that it is by Satan Answ Answ It is a sign Satan puts on to good The print of his foot will bee found where he hath been and though he put upon good yet it is ever in an ill way as for instance he may be discerned 1 When he divides piety from mercy When piety and mercy are separated and carieth the soule on without care of the body when God comes he comes with much goodnesse and as Iacob drave softly as the children and cattle were able Gen. 33.14 so he will not so put on the soul as to destroy the body grace and the law are for the perfection of nature not destruction the religion that Satan deviseth is hard and cruell how did the Priests of Baal cut and launce themselves even till the blood poured out 1 Kings 18.28 The Jewes learned of God to sacrifice beasts but of Satan to sacrifice their children They burned their sons and their daughters in the fire which I commanded them not neither came it into my heart Jer. 7.31 rather then his servants shall be oppressed he will lose his right I will have mercy and not sacrifice Mat. 12.7 Yet we must not presse this rule of mercy too far to an immoderate indulgence unto nature the soule must not be too much loser by the body nor God for man nor must this be extended to the base favouring and sparing of our selves in times of persecution For he that so saves himselfe shall lose himselfe Luke 9.24 If you send your servant upon businesse of great concernment and he fall sick and so do not what you expected you excuse him but if hee say as the sluggard Prov. 20.4 the winde blew and the ayre was stormy and wet and cold you will not take this well So when you cannot do him service through disproportion of your strength to your work he will beare with you but what ever it costs you from men and devils when you know his will as you are able you must obey 2 When he divides betwixt piety and charity When piety and charity separated as when the Jewes devoted so much to pious uses that they left nothing for their friends no not for their parents but when their father and father in necessity asked reliefe they said It is a gift by whatsoever thou maist be profited by me Mat. 15.5 that is to say that which thou askest for thy supply is given to another use and I have nothing for thee Again when men walk in such a way of religion that they provide not for their families which is so far from Christianity that the Apostle saith He is worse than an Infidel that provideth not for his family 1 Tim. 5.8 Again when servants bestow that time with God which belongs to man God never demands of you that which is not yours he never requires you to rob your masters to pay him 3 When without order and reason When without order as when you are put upon one duty in the season of another as when your calling refreshing occasions truly and necessarily call you one way and yet conscience driveth another or when you are hearing to be put upon reading Again when you are put upon extraordinary duties without extraordinary occasion or when put upon such actions as belong not to your place as Saul to offer sacrifice Vzziah to burne incense Let this suffice for the first way of answering the question The second way of answering is by Proposition 2 Answ to the main Quest by propositiō 1. Proposition There are bounds of duties of godlinesse Godliness hath bounds for the law is full of reason now reason requires no action without limits if it bid a man eat give labour c. it together with the matter includes the measure if a master bid his servant goe and say not whither and how far how can the servant obey whē he knoweth not his masters minde if I would have an house built or a garment made except I appoint the bounds and measure how can the artificer fit my desire Now there are bounds for extension of actions Now there are bounds for limitation of actions The bounds of extension shew how far you are to goe First for extension And I will in generall lay downe three rules to finde this out how much you must doe 1 Ability and opportunity Ability and opportunity Where much is given much is required and to whom men have given much of him they aske more Luke 12.48 Where God soweth much he will reap much that may be
height of living and joyfull converse with God he is like the prodigall brought to another life to feed upon huskes with swine instead of bread in his Fathers house Many such there are who had reviving tasts of Iesus Christ and did rejoyce to see the streames of the well of Life sweetly flowing and with overflowing abundantly filling the Saints and themselves with comfort but now the tree in the midst of their paradise is to them like the withered fig-tree the shadow and fruit of it ceaseth and they are miserable in the losse of that which is the happinesse of those that have it and herein their misery is so much the greater by how much they count it less Is it not a sad thing to see a man so degenerated that he can live without his life and rest out of his place that place where hee hath had such peace and such contentment Oh here is an heavie spectacle a man hath lost his estate and he grieves hee hath lost his name or health or c. and he grieves but hee hath lost his God and yet hee mournes not he saith it is well alas hee is not himselfe when the day breakes and the Sun sends out her beames into this darke region when a spirit of truth and life shall brings this wandring creature home againe and cause him to bee himselfe then you shall see the man acting another part alas what amazement will ceaze upon him how will he melt that is now frozen how will hee bee afflicted to see himselfe and his case in which now he lieth as quiet as Peter in his chaines Acts 12. 4. Degree When not onely losse of comfort but affliction of soule Degree when God not onely suspends his comforts but afflicteth the soule not only not continuing the staffe of living bread but feeding them with the bread of sorrow and affliction which he doth diverse waies 1. 1. By rebukes of spirit 4. waies By rebukes of spirit the Spirit of God comes sometimes in a way of displeasure and chides and rebukes the soule this David found which maketh him often cry and mourne as the child whom his Father rebuketh this chiding is 1. A conviction of sin not onely of the fact but of the sinfulnesse God sometimes comes to set out a sin unto man and then it is very dreadful such a terror and astonishment ceazeth upon him by a full sight and sense of sinne as that if there bee not a supporting hand of grace and mercy extended to him he cannot stand under it Sin is a strange thing and if God should pull off the visage of this monster and discover fully the fearefull nature of it it would be a but then too heavie to be borne now then when God conceales his love and reveales guilt it must needs be bitter when a man seeth his inditement but hath not his pardon it must needs bee grievous 2. Opening the desert of sin and shewing a man into what a gulfe he hath cast himselfe that now in justice and in sentence of Law he stands condemned to eternall death when the grace of the promise is obscured and the justice of the Law lively presented it must needs cause a man to feare much Now saith God see what I may doe I may cause all thy welfare to passe away like a cloud and bring in a deluge of woes upon thee I might shut thee by a decreed banishment from my presence and cast thee as a stone that is hurled from a sling into hell for ever Such words as these are heavier than mountaines when the soule seeth that vastnesse of eternity filled with death and sufferings and seeth not the refuge in the Gospel this is a great shaking to the soule 3 By holding the eye upon these sad things so that whithersoever a man turnes his sinne is with him and hell before him the cry of sinne and the curse of the law is ever in his eares My sinne is ever before me Psal 51.3 It was also Iobs sad case that the sinnes which he thought he had beene rid of long agoe returned upon him and did so cleave to him as if they had been his possession Thou writest bitter things against me and makest me to possesse the iniquities of my youth thou puttest my feete also into the stockes c. Job 13.26 27. this is an heavy thing when God continueth in this way of displeasure breaking the spirit with these grievous charges 4 By menacing outward or inward troubles as he did to David when hee had sinned greatly against him he told him what he would doe how he would follow him with evills for ever and that his posterity should rue his folly and when he had numbred the people what a severe way did God take now temporary evills especially spirituall are often very grievous when God shall say I will shut up my peace and my comforts from thee thou rebell and ungratefull wretch thou shalt no more see my face as thou hast done others shall drinke but thou shalt thirst others shall rejoyce but thou shalt mourne I will no more meete thee as I have done I will spare thy life but I will not shew thee my favour all thy dayes thou shalt live dubiously and dye anxiously I say when these words are heard what an heavy case is this how did David even wast himselfe with grieving when God did estrange himselfe Psal 32. Psal 51. But when God shall menace not onely this but hell and eternall death this is farre more grievous but this God doth even to his owne and sets it on so strongly that hee makes often their spirits to waste and their strength to consume David and Heman were drenched in these deepes and how grievous were their complaints 2. 2. By tradition of the soule 1. Into its own hands By tradition of the soule 1. Into its owne hands the heart of a man is the greatest tyrant and cruellest monster against it selfe it is more a divell than the divell he needs no furies to fulfill his troubles who is given up unto an accusing spirit e Nihil est miserius quam animus hominis conscius Plaut This is grievous it hath cries clamors stripes stings wounds deaths it will be law witnesse plaintife judge executioner chaines rackes gibbets what not hee hath a hell within him that is in such a case For consider 1. The temper and nature of the soule it is receptive of much evill and misery and very active and this activity is improved to selfe affliction 1. Byguilt which is as powder to the flames or as the windes to seas which makes them to rage and boyle 2. By the weapons which the heart disquieted hath against it selfe an eternall God and a just Law 3. By unbeleefe by which the soule is made naked to her owne blowes a guilty conscience strikes the promise out of a mans hand and drawes the sword and sheathes it in the soule it undermines
to recover pag. 302 1. You are at a constant losse pag. 302 2. There can be no reason of delay pag. 304 3. Delay is very sinfull expressed in five things pag. 305 4. Delay is dangerous expressed in two things pag. 307 3. Put on to purpose with strength with continuance pag. 308 CHAP. 26. Motives to use those counsels 1. It is possible to recover pag. 310 Three Reasons of it pag. 311 Three incouragements pag. 313 1. The life you have is from Christ pag. 313 2. You have a promise pag. 314 3. You have experience pag. 316 CHAP. 27. 2. It is necessary Desertion is no state to be rested in for it is 1. Sinfull pag. 320 This is aggravated in three particulars ibid. 2. It is hurtfull 1. It cuts off the comforts of the soule pag. 321 2. All things are dead when you are dead pag. 322 The losse in this shewed in two things pag. 322 3. The heart growes worse and worse pag. 323 4. You may have a worse time to seeke unto God than now pag. 325 5. God will fetch you in if you come not pag. 326 6. God is not well pleased pag. 328 3. As Gods presence with you is so is your life pag. 326 Sixe incentives to inforce this 1. If you have but little you can doe but little pag. 330 2. Your workes will bee more perfect if you have much pag. 331 3. The more grace is raised the sweeter will your way be pag. 332 4. The lesse grace the more corruptions ibid. 5. The greater measure of grace brings in more comfort pag. 334 6. That little you have is for this end least defective pag. 336 CHAP. 28. 3. Directions to further indeavours 1. Quicken desires after God pag. 338 A twofold advantage of it ibid. 2. Bewaile your losse 1. Mourne for the loss it selfe pag. 339 God will not deny mercy to mourners 1. When their sorrowes are great pag. 343 Foure reasons of it pag. 345 2. When sorrow is ingenious pag. 348 This shewed in sixe things pag. 348 2. Bewaile the cause pag. 352 1. Q. Whether the substraction of the Influences of the Spirit bee alwaies for sin Answered in three particulars pag. 353 2. Q. How a man may find out what sinne is the cause A. 1. Sometimes the cause is visible as in two causes pag. 354 2. When the cause is not transparent 1. Pursue the loss to the birth of it pag. 254 2. Consider what things have beene most pressed by God upon you pag. 355 3. Listen to conscience pag. 356 4. Pray the Lord to shew you the cause pag. 357 CHAP. 29. 3. Direct goe to Christ pag. 369 Two cautions in this pag. 369 4. Direct Set your hands unto the worke pag. 375 That men Regenerate have a power to doe something of themselves proved by foure reasons pag. 376 Two objections answered pag. 378 The things to be done 1. Stirre up your selves and worke upon your hearts by your understandings pag. 379 Seven Rules helping to quicken the heart by the understanding pag. 382 2. Attend the Ordinances pag. 384 3. Take the helpe of the Saints ibid. 4. Doe your first workes pag. 385 An objection answered ibid. Thus of Desertions as they are Reall CHAP. 30. 2. Desertions may be in appearance only pag. 388 The causes of this mistake 1. Fearefulness pag. 388 2. Mistake in the cause of present deadness pag. 300 3. Misjudging our selves ibid. Error in judgement occasioned by three things 1. Spirituall poverty ibid. 2. Hungring and thirsting after more grace pag. 392 3. Much love ibid. CHAP. 31. False Rules of our judging our selves causing mistake 1. False Rule Because we have lesse vivacity pag. 395 Considerations about vivacity of Spirit ib. 1. Distinguish betwixt Gods working in gifts and graces pag. 395 2. God sometimes gives more than hee will continue expressed in foure cases pag. 397 2. False Rule because we doe lesse than we have done pag. 404 Three considerations about this pag. 406 CHAP. 32. 3. False Rule Because wee find more stirring of corruptions pag. 409 Five considerations for the clearing of this pag. 409 4. False Rule Men are too much swayed by the opinion which others have of them pag. 413 5. False Rule Men think they grow not pag. 415 The mistake in this shewed in foure things pag. 416 CHAP. 33. 2. The second sort of spirituall Desertions is the eclipsing of the comfort of the soule pag. 422 Three considerations premised about the comfort of the soule 1. The nature of it pag. 423 The Saints have but an imperfect comfort expressed in two things pag. 425 There are 3. degrees of spirituall comfort 1. Peace which is twofold pag. 426 2. Ioy. 4.7 3. Triumph which consisteth in two things pag. 429 CHAP. 34. 2. The cause and roote of comfort pag. 431 1. Efficient cause God pag. 431 1. That comfort is of God appeares in three things ibid. 2. How this comfort is wrought by God pag. 433 Three Acts of God concurring in this worke 1. Act Preparation and that 1. By illumination expressed in foure things pag. 434 2. By the working of faith pag. 437 3. By sanctification pag. 439 2. Act Collation of matter of comfort pag. 441 3. Act Attestation pag. 443 The doubts by which the soule is vexed reduced to two heads 1. About the truth of the Gospell expressed in divers things pag. 444 2. About themselves and their interest in the Gospell pag. 447 Many things make true faith hardly discernable ibid. Wee have need of the helpe and witnesse of the Spirit proved by foure Arguments pag. 449 Three things observable concerning this Testimony pag. 454 2. The matter of spirituall comfort pag. 457 The proper object of spirituall comfort expressed in two things pag. 458 Foure things observable about this pag. 459 3. The defectibility of it comfort may bee lost pag. 460 CHAP. 35. In the particular consideration of this sad state of the soule is expressed 1. The case and in that is considered 1. The nature of it set forth in foure things pag. 461 1. It is a losse of comfort in God pag. 462 2. It is a losse of usuall comfort pag. 463 The speciall seasons in which God gives such a fulness of comfort as shall not continue expressed in five cases pag. 464 3. It is an eminent loss pag. 465 4. It is not a fit of uncomfortableness but a state pag. 465 2. The degrees of it pag. 466 1. When his quieting presence is much abated this expressed in three things pag. 466 2. When there is much quickness but no quietness pag. 469 3. When there is neither comfort nor liveliness pag. 470 4. When God not only suspends his comforts but afflicts the soule pag. 472. And this is done 1. By rebukes of the Spirit foure waies pag. 472 2. By tradition of the soule into its owne hands or Sathans pag. 476 5. When to all this is added an accumulation of other miseries pag. 479 6. When all
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
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
but Desertion is an eminent abatement of it so that there is an eminent decay of affection and fruitfulnesse and an eminent increase of darknesse and lust As a child cannot be said to be forsaken of his father when hee abateth somewhat of the height and fulnesse of his maintenance but when he keeps from him things necessary suffering him to wander up and downe to goe ragged and torne pinched and wasted with hunger and cold and not relieving though the sonne sue and entreat him to pitty him Then you may say God hath deserted you when he leaves you under the pressures of unbeliefe and the power of corruption and yet though you cry and call supplyes are restrained and you are suffered to walk in the valley of the shadow of death 3. Desertion is not to be judged by an indisposednesse and deadnesse partiall When the deadnesse is universall but universall Not all suspension of grace makes this mournfull state for as I have shewed sometimes God hides himselfe from one part for the quickning of another and may be most abundantly present where he seemes in great measure departed as I shall shew hereafter But when a man is overgrowne with deadnesse which spreads over the whole man that a man is now lesse in affection lesse in action yea unmeet unwilling unapt to all good and the means of good being abated in all his former life and lustre then he is deserted there maybe indisposednes to fome duties froÌ„ sundry causes but when a man is lesse in all then he is in this wofull state 4. Not every interruption of communion with God When the deadnesse abides on the heart not every present distemper and indisposednesse argueth God to have withdrawne himselfe There may be cold blasts stormie weather troubled aire darke clouds in the spring yea in the summer season A man cannot conclude from some present chilnesse or benummednesse of spirit or from some stormes of impetuous lusts that he is deserted The deadness of a deserted soule is not a transient but an abiding deadnesse not a slumber but a sleepe not a fit but a state of spirituall benummedness As a mother is not said to forsake her child that goeth away and returnes quickly so Desertion is not a present short abatement of Gods quickning presence but a continued cessation for some space of time it may be long CHAP. V. That a man may bee Deserted and not know it with the Causes and Evills of it I Have done with the State of a Deserted soule the next thing is the Symptomes and Consequences of it which will give some help to a man to know whether he be in this state or not And it is needfull to declare the signes of it for often men are in this lamentable case and know it not as in another sence it is said of Sampson when he awaked out of that sleep in which he lost his haire that he wist not that the Lord was departed from him Judg. 16.20 So it is true of many God is departed from them and they misse him not till they awake out of their sleepe n Et vigil elapsas quaerit avarus opes Quest But is it possible that that man should be so besotted that falling from a blessed course of sweet communion with God A maÌ„ may be deserted and not know it into so grievous an estrangednesse from him he should not perceive it can a man fall from such a height into such a depth and not know it Ans Yea certainly and there are divers causes of it as 1 there may be a great flush of spirit and much activity from false principles so that a man may seeme to be the same and to enjoy God as he did when if it bee observed hee hath lost much and the greatest part of his life stands upon other pillars as vigor of nature strength of parts inforcement of conscience respects to men false joyes fanatick dreames superstitious rules c. these windes often fill the sayles these waights move the wheeles even there where there is little of God 2. Gods departure is graduall as hee comes not all at once but by degrees so he departs not suddenly but gradually as the Sun riseth by degrees and sets by degrees and so night creepes often upon men before they are aware So God by degrees estrangeth himselfe and leaves the soul to wither by degrees as in a body languishing in a consumption there is not such an apprehension of the going out of life and the comming in of death as in him that receiveth a sudden mortall hurt and as he who wasteth in his estate by little and little is not so sensible of his decay as he that loseth all at once So if a man should fall from a heavenly converse with God and from a flourishing spirituall state into a livelesse and barren condition on a sudden he would be more affected with it but now his fall is graduall therefore lesse seene a hill is sometimes drawne out into such a length that the descent of it doth scarce appeare In Gods way a man may descend dayly yet because his decay is as it were broken into so many small parts he hardly seeth it old age and gray haires come slowly and slily they come by stealth one gray haire creeping after another and here and there upon them they know it not Hos 7.9 A decrepit weake state steales upon men their soules being like dreyning cisternes which empty themselves by drops and so emptinesse overtakes them before they see it while they think they are rich they become poor Apo. 3.17 3. Men lose much of God and know it not Men mistake and are many waies deceived in judging because they rest too much upon other things that doe deceive them some things without them cause them to mistake as 1 a pride and conceitednesse raysed by comparing themselves with others worse than themselves 2 the testimony and applause which others give them especially if by many by the godly by the wise praise blinds them and holds them in a sweet dreame of an imaginary excellency 3 transient and fleeting gales God now and then breaking in with potent workings and that rather to exercise of guifts for his office and for others sakes that they may be built up They consider not themselves when themselves indeede wither 4. They consider not nor examine their estates they lay down their watch and hold not continuall sessions for Judgement of themselves therefore changes befall them and they know it not when men cast not up their estates they may grow poore and not see it Conscience is the soules watchman yea her Iudge â—ow if there be a vacation and the Judge fits not a man may be spoyled of much of his estate and not bee righted except wee judge our selves frequently wee cannot know our selves fully but may lose and not see it But it is needful to know whether we be Deserted
not sinfull where the affection and desire to duties is not quenched but held up in strength But when men do voluntarily lay downe their strength of holy endeavours in the wayes of God and move more slowly and negligently either much omitting or slightly performing the duties of godlinesse it is a signe that it is not with them as it hath beene Apoc. 2.4 5. 2. It is an abatement especially of such acts of grace as are internall and most proper to a godly man Especially in internal and most vitall actions as mourning for sinne rejoycing in God selfe judging heavenly improvement of the promises and providence of God desire of Christs appearing c. There may possibly be an holding up of duties externall as hearing prayer c. but if these inward actions and motions of the new man cease it is a certaine argument that a man is upon the losing hand Externall duties may be upheld by the power of conscience and other causes but those inward acts cannot spring but from an inward root Here Grace inherens is the womb and grace assistant is the mid wife the one gives disposition the other action so that when a man is lesse in these he hath lesse of God 3. In the abatement of externall acts In personall and secret duties there will be lesse done in personall and secret duties than in more publick duties which are with and before others pride and other civill respects may enkindle a false fire in a frozen heart the breath of applause may fill the sails move the ship which otherwise would lie still or move another way A Pharisaicall spirit will be much quickned with praise and glory and a servile spirit will be much provoked by feares men are content to doe more then they would sometimes through hope of the favour of men sometimes through feare of disfavour But such are moved not by the spirit that is from above but by the spirit that is in the world therefore judge your selves by secret acts follow your selves into your closets and retiring places and observe your diligence endevour and spirit in your hidden wayes and secret duties for what you are in them that you are indeed as then you may best take your height when you remove all advantages for if you stand upon any thing you will seeme higher then you are so you may best see the temper of your spirits when all externall enforcements are absent when you are your selves without the ingrediencies of respects to men to intermingle with your spirits As there will be lesse done in a time of desertion and an abatement of fruitfulnesse so you may discerne an indisposednesse By indisposednes and unmeetnesse to duties 1 Lesse willingnesse you may doe good Lesse willingnesse but it is rather as a taske r Nil nisi jussus agit Ovid. than a delight and you are not carried to it so much out of liking and contentment as by a compulsory judgement which layeth a necessity on you that you doe it as a debt and due which the law exacts upon paine of imprisonment but not as a free-will offering and Eucharisticall sacrifice When the heart is filled with God its delight is with him and he yeelds obedience in love and counts his worke wages an evill heart is hardly drawne to good it quarrels with the rule and is loath to be bound David when he was in distemper and left in the rage of his corruption was not willing to be limited by the law of God but when he was himselfe then he loved it Psal 119.129 Gold and silver was not so precious he chose it v. 137. he took it as his portion vers 57. I said oh Lord this is my portion I will keep thy words Å¿ Calvin in loc When a man enjoyeth God his walking with God is his life he is much affected with converse with him partly through love and sutablenesse to God in respect of which he is the Centre to which he tends and in which he rests partly through respect to the recompence which he hath in hope and partly for the sense of sweetnesse which he hath in his converse God meeting his servants with satisfying comforts sweet embracements and blessed coruscations and beames of mercy and loving kindnesse so that they say in their hearts with David It is good for me to draw near to God Psal 37.28 Yea love mightily commandeth and enclineth the hearts to duties but when a man is in greater distance from God then the pleasant wayes of holinesse which were to the soule as a delightfull Paradife are become as the way of a desart a way of thornes and briars a wearisome and unpleasant path 2 That zeale fervencie which you had will be much weakned Lesse zeal and fervency when God is with a man by powerfull and plentifull supplies of the spirit he musters up all the powers of his soule and cals in all his abilities to wait on God and to doe him service So David Praise the Lord O my soule and all that is within me blesse his holy name Psal 103.1 Observe with what contention and strength you were wont to doe what you did for if now you put lesse to it and goe on in a way of spirituall lazinesse and sloth it 's sure there is a diminution of heavenly influence this seemeth to be the case of the Church in the greatest part of it which caused the Prophet to complaine There is none that calleth upon thy name or stirreth up himselfe to take hold of thee Esay 64.7 CHAP. VII When a man is deserted his light is darkned THe second change which you may discerne in your selves The second change in one deserted is in his light is in your light and sight the eye of the soule that gate of spirituall life and death suffers and this being weakned a man is like Sampson when his eyes were put out t Plerumque oculus contemplationis amittitur post per carnis desideria hujus mundi laboribus animus subjugatur Testatur Sampson c. Greg. l. 7. mor. c. 13. apud Alvar. de auxil grat disput 46. num 2. brought into great misery bondage A four fold evill when God hides himselfe 1 Obscurity 2 Inefficacie 3 Vacuity 4 Incredulity 1 Obscurity Obscurity God shines not into the soule with such abundant light as before u Illuminatio intermittitur intenditur remittitur quis qui spiritum Christi sensit negarit aliquando contingere ut in majori aliquando in minori luce versetur Camer amic collat p. 55. but withdrawes himselfe from the intellectuall part and this causeth a withering and dying in the whole man for as our light is so is our life Psal 119.144 Here is the root of the maine difference betwixt Christians true and false strong and weake one seeth things as another seeth not A wicked man that is learned though he seeme to have light
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
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
committed though in their kinde lesse abominable then many many smaller sins may amount to as much as a great transgression yea often lesser evils provoke most f Quo levius mandatum co graevius peccatum as we say to our friend would you stick with me in so small a thing so God takes it ill when in things which are more in our power we transgresse for it proceeds from much neglect of him and it is more that he should be neglected by his children then that his encmies rebell 6. When the occasion is lesse When occasion small the sin is the greater Adams turning from God for the forbidden fruit so small a matter was very grievous the lesse a man is tempted the more voluntary is his sin and so more sinfull 7. When it is a leading sin as 1. When it is a leading sin when by a governour or minister whose example doth much especially if such a one sin in drawing others to sin this God will punish as in Aaron who was not only an occasion but a cause of the peoples Idolatry by the Idols which he made Exod. 32.4 So Mal. 2.7 8 9.2 When it is the first transgression and breach of a law so Nadab and Abihu for offering strange fire were judged of God Levit. 10. So Vzzah for touching the Arke 1 Chron. 13.10 As in civill States the first breach of a law is often punished with exemplary punishment it is a dangerous thing in a common wealth to be the first man in a rebellion and to break the yce to others Thus you see how the Spirit may be resisted and grieved many wayes and for such causes as the outward man is often left unto great calamities so the inward man is afflicted with great miseries through Gods departing from it when the soule joynes it self to other lovers then comes a kinde of divorce and God saith of a man as he did of Ephraim Ephraim is joyned to Idols lâ—â— him alone Hos 4.17 Let him god on in his way let his soule wither let his lusts prevaile upon him let nothing do him good 3. Men resist the Spirit Thirdly the Spirit is resisted by voluntary impenitency when they beare up themselves with fearelesnesse boldnesse shamelesnesse and impenitency in their way ospecially when they are strongly called and urged to repentance as the authority of a Prince is two wayes resisted 1. When men willingly transgresse 2. When they beare up themselves impudently and stubhornly in their transgression So God is not only opposed and affronted by disobedience but also by impenitence and indeed there is more provocation in a fault when not bewailed then in a fault when it is committed to a good disposition he that is penitent is in a sort innocent humble confession is a kinde of satis faction but stoutnesse and stiffeneckednesse encreaseth rage For impenitence is 1. A coÌ„tinuatioÌ„ of the offence For it is 1. a coÌ„tinuation of the offence he is stil in the offence his heart is with it and in interpretation of Justice he doth sin continually that repents not Repentance breakes off the foul from it but impenitence is a continuing it disobedience in committing sin is like the falling into mire impenitence is like the lying in it 2. 2. A justification of the offence Impenitence is a Iustification of the offende for he that repents not acknowledgeth no offence when a man apprehonds that he hath done evilly this breeds shame sorrow which ever arises as high as the sight of the sinfulnesse of sin so he that is not ashamed seeth not the evill that he hath done see it in the Jews No man repented him of his witkednesse saying what have I done Jer. 8.6 they being a stiffencoked people were far from judging and condemning themselves yea they excused themselves and pleaded their cause as if they had done nothing worthy of such ovils as the Prophets threatned yea they argue the matter with God hand to hand O ye Priests that despise my Name and ye say wherein have we despised thy Name Mal. 1.6 Yee offer polluted bread upon mine Altar and ye say wherein have we polluted thear v. 7. Yee have wearied the Lord with your words yet ye say Wherein have we wearied him Chap. 2.17 Return unto me saith the Lord of hoasts and I will return unto you but ye said Wherein shall we return Chap. 3.7 Ye have robbed me but ye say Wherein have we robbed thee v. 8. Your words have been stout against me saith the Lord yet ye say What have we spoken against thee v. 13. Thus an impenitent person justifieth himself and this provokes highly especially where the fault is 1 Great as it is here 2 Cleare as it is here 3. Impenitence is disloyalty yea Greater disloyalty then the act greater than an act of offence for a man may offend out of feare hope rashness ignorance c. but he that is wilfully impenitent hath a disloyall spirit towards his God 1. Here is little love Impenitents are disloyall having 1 Little love 2 Little feare for love would meltand draw the heart back to God 2. Little feare for this would make a man serious in consideration humble in confession and fervent in supplication that his sin may be pardoned and favour restored CHAP. XVIII Perswasive considerations to move men to study the preservation of communion with God NOw having treated of the causes of the sad losse of Gods quickning presence I come to consider of the cure and because as some are actually in this miserable state and all are potentially in it that is though they are not in this maner deserted yet they may be I will accordingly prescribe rules 1 Preservative for all 2 Restaurative for such as are in this state In the former I will propound something 1 For perswasion 2 For direction Labour to maintaine communion with God for That which I perswade is that men would labour to maintaine a constant communion with God consider 1. You may lose much You may lose much of God as I have declared the best may be in this case therefore be not secure g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. though thou saylest now with a full gale thou maist be becalmed thy mountain is not so strong but it may be shaken h Animi motus mores suum habent orbem raroque consistunt Cun. de republ Hebr. lib. 1. dangers should make men wise especially so great as this though the promise assures thee of life yet thou art not out of danger of sicknesse thou caryest a backsliding heart in thy bosome and there are seducing spirits many Legions which seek to cloud the day of thy spirituall prosperity therefore watch that you enter not into temptation Mat. 26.41 But work out your salvation with feare and trembling Phil. 2.12 2. You may lose that quickly which will hardly be recovered More then will easily be recovered a
course it is full of unquietnesse therefore when by divine assistance the soule is loosed of her bonds and freed from impediments of running her desired course it is peace 4. Betwixt hope and reason Betwixt hope and reason if a mans wayes be not exact reason will give check to hope and feare and anxiety will breake in and it cannot be peace but where reason concludes for hope apprehending not only the excellency of the end and the possibility but the probability and the certainty if hope expect and the understanding dispute against it going about to overthrow its title it cannot but breed trouble supplies from heaven will prevent this for these supplies keep the soule in her way and the way leads to the promise and the promise strengthens hope and in this way reason will joyn with it the understanding will see all cleare and so the heart will be quiet 5. Betwixt the ordinances and the heart Betwixt the ordinances and our hearts this concord lyeth not only in this that a man shall more prize them but also that he shall receive more by them For 1. The heart doth more sympathize with theÌ„ it is more receptive Gods presence in the soule doth capacitate it it makes it more meet for the Gospell and as wood that is dry will take fire more then wood that is wet because it is nearer the nature of fire so the heart draweth more life and partakes of the power of ordinances by how much the more it hath a preparednesse through grace 2. Where God is present in the soul he is present in the ordinances as all the servants are ready to serve him whom the master honours God hath a more full command of all then any Soveraigne and if he will that the meanes of grace shall bring in much of heaven it will be done and where a man is thus feasted with the fat things of Gods house it is a great solace to him partly because the things themselves are excellent and partly because they are testimonies of Gods speciall favour and grace 6 Concord betwixt duty and ability it is a great discomfort when a man seeth his way and cannot walk in it or when there is that disproportion of strength to his work that he doth it not without much contention difficulty wearinesse but when a man is able then he is merry at his work his labour is no paine having the help of a God of power He runs and is not weary and walks and faints not Esay 40.31 That is done with alacrity which is done with facility 7 Concord with the Saints With the Saints holinesse is their proper quality and therefore the more holinesse the greater agreement there will be a sweet consenting and concentring with them your motion on and theirs your hearts and theirs your end and theirs will harmonize so sweetly that you shall have their counsell countenance company comfort and it is a great solace to have communion with them who are so neare â— God and so full of God 2 It brings glory Effect glory 1. A glorying spirit 1. A glorying spirit that is it worketh joy and triumph iâ— God when the soule is caried in a holy course the presence of God is so deare and the contentment and sweetnesse oâ— his way so precious that he not only blesseth his God but he also blesseth himself in his God he seeth that Gods with him and this is a sign of his favour For wherein shall it be knowne here that and thy people have found grace in the sight is it not in that thou goest with us Exod. 33.16 And so a noblenesse oâ— spirit is begotten in him through which he is set above the world so the through his God whom he findes better than a thousand worlds he tramper upon the world o Moreus Galeacius said Hee that counts all the gold and silver in the world worth one â—â— Communion with Jesus Christ is worthy to be accursed Rom. 8.31 And neither enticed with hopes nor detered with feares but like a conquering Champion breakes through the armies and hoasts of the world what need he feare the assaults of creatures that hath with him the power of the Creator and how is he armed against all trouble That hath the spirit of glory and of God resting upon him 1 Pet. 4.14 2 It is an honour to a man to be full of grace and full of life It is an honour to have God dwelling in us if reason which is but humane do exalt a man so much above the beast then how much more doth grace which is divine exalt the Saints above men yea if those ornaments of the reasonable creature which are gotten by humane endeavour and are common to all be such a crowne of glory what honour is it to have the Spirit of God making the godly the tabernacle of his rest and filling them with the glory of his presence and the blessed operations of his grace To be trees even green and flourishing filled with fruits of grace to receive daily from heaven that which excels the Crownes of Kings to have Christ under thy roofe supping with thee Apoc. 3.20 To sit downe daily not only with Abraham Isaac and Iacob but with Christ himselfe to be led into his wine-celler to have the mighty God walking with thee what glory is all this to thee which is the highest honour of the Angels 3 It is an honour to have God co-working with thee Honour to have God working with us his hand with thine a man would think it an honour to be with Princes in employment while thou enjoyest inward quicknings and assistance as heaven joynes it selfe with thee so thy work appeares to be a noble employment and a service acceptable As the sacrifice of Abel Gen. 4. had this testimony of Gods acceptance fire came from heaven upon it as also afterwards in the Law Levit. 9.24 So when God enkindles the soule with his Spirit for spirituall Sacrifices it is a signe that they are accepted of him The Apostle by this proves his Ministry to be of God and according to God because God did work in him and gave him sufficiency to those great things 2 Cor. 3. 6 Consider there is a necessity of divine assistance It is necessary to have the assisting presence of God we are not like a Ship rigged and fitted and sent out to Sea and so left to shift for it selfe but God is our continuall Pilot and that power which wrought at first unto the working of Conversion Ephes 1. worketh still Col. 1.18 unto fructification augmentation and perseverance what need we have of the help of this power may appeare if we consider 1 That the most excellent Saints have failed The best have failed without it when they have been left to themselves 2 That our taske is great Our taske great 3 That our strength is small 1 Through the debility of grace received Our
strength little 1 Grace low It is but little which we have attained and grace being so imperfect there remaines in us a proportionable impotency to good enmity to good 2 Through the measure and mixture of a contrary principle There is a contrary principle the flesh so rooted so potent so overspread so active so chayning and pressing down Heb. 12.1 that the Apostle not only saith we cannot do what we would Gal. 5.17 but also that himselfe cannot his sin like a tyrant leading him captive whither he would not Rom. 7. 3 Through exigences in our way Exigences many great feares straights extremities which without the help of the Spirit we could not passe through 4 Through Satans mighty and subtile tentatious Satan mighty all these inherent corruptions difficult occurrents Satans workings meeting with small measures of grace must needs prevaile unto grievous consequences without the support of the hand of the Almighty But at sometimes especially divine assistance is most necessary And though wee stand alwayes in need of a divine presence yet at sometimes especially 1 When we are put upon some speciall service In some great service as Abraham who was to leave all and to go he knew not whither Gen. 12. how would reason and affection have barred and blocked up his passage if he had not been mighty through God so in that other businesse of sacrificing his son Gen. 22. Ezra when he was to take a long journey by a way that he knew not asked of God a right way and safe protection from the hazzards that he might meet Ezra 8.21 22. and when our path is not a beaten way or when it is a difficult way and we are put upon new and speciall service then is a time to crave the aide of God 2 When there is some eminent weaknesse When there is some eminent decay and decay grown upon the spirit by a customary carelesnesse and long negligence in the way of holinesse in such a case a man is like one in whom nature is so oppressed and over-mastered by the strength of a disease Vide Them sum 1.2 q. 109. a. 7. Greg. de Valent. t. 2 disp 8. q. 1. punct 8. that without the help of the Physitian hee cannot recover this David found in his declined estate which made him pray that God would set him right restore and establish him When some Iust hath recovered Create in me a cleane heart oh God and renew a right spirit within me Psal 51.10 3 When some lust hath p Peccato in consuetudinem verso nisi ineffabili divinae gratiae miraculo non resistitur Bern. apud Guilielm Paris de tentat resist recovered strength when the Jebusites have made inroads upon Israel and Babel hath prevailed upon Sion then we need the help of the Spirit to charme downe these spirits to hush these windes to deliver the poore captive out of chains if lusts prevaile to lead captive they will easily hold fast in captivity and except redemption come from heaven how should a feeble soule quit it selfe out of the jawes of Lions yea out of the hands of the powers of darknesse 4 In fierce assaults In fierce assaults and strong tentations q Vis Parisiens de tentat resist when Satan layeth siege to the soule shooting his fiery darts and using stratagems of policy joyning his endeavours with our corruptions as winde with tyde then we have cause to pray as David Hold up my goings in thy paths that my footsteps slip not Psal 17.5 The Apostle also found he had need of help from heaven when he was assaulted and therefore he prayed thrice that the thing that he feared might depart from him 2 Cor. 12. Christ hath taught us to pray daily Lead us not into tentation r In Mat. 26.41 Debuit juxta vos dieere non quidem surgite orate sed surgite resistite inquit Hieron contr Pelag. lib. 2. Iubet orare ne intentationem ducantur i. e. ne ab ea vicantur Aug. lib. de corr grat cap. 6. for it is dangerous and then tentations are most dangerous when 1. most sutable when Satan joynes with our disposition or constitution 2 continuall 3 when opportunity and power is greatest 5 In great afflictions wants paines In great afflictions dangers persecutions it is hard to endure fights of afflictions to suffer great and sore evils especially when they are multiplyed and continued whether our sufferings be corrections from God or persecutions from men wee need then a greater strength then our owne for we see in both how the greatest champions have been foyled when God hath for a time retreated and left thē to try it out in their own strength Iob the mirrour of patience was overtaken with much impatience and Peter that man of courage ſ Quosque neges unquam posse jacere cadunt Ovid. am lib. 1. was over-mastered with cowardize the one so far as to quarrell with his God the other so far as to deny his master and these things are written for us t Vtruina majorum sit cautela minorum Greg. Moral David amieus Dei Solomon amabilis ejus aucti sunt Vt ruinae nobis ad cautionem exempla praeberent Hieron t. 1. ep 9. Ad hoc peccata illorum hominum scripta sunt ut Apostolica illa sententia ubique tremenda sit qui videtur stare videat ne cadat Aug. de doct Christ lib. 3. cap. 23. 6 When the meanes of grace are cut off from us In want of means these are the food of the soule and when these faile it would be with the soule as with fire which by withdrawing the fuell would be extinguished or as with the body which by want of nutriment would be famished A garden if when the heavens drop not in sweet showres it be not watered by the Gardiner withereth this is our comfort that though when the meanes of spirituall life are afforded we must expect all supplies in that way yet we are not set in such an absolute dependance upon them but that through God when they are wanting we may be sustained Light in the present ordinary course of nature comes from the Sun and Stars yet God gave light at first to the world when yet they were not created Gen. 1. So when the Sun and Moone the meanes of knowledge shall not give light The Lord shall be to thee an everlasting Light and thy God thy glory Esay 60.19 but if God should not feed us himselfe when with Eliah we are in the wildernesse how should we subsist 7 When inward comforts are suspended When comfort is suspended and the streames of living water flow not from the well of life when stormes and tempests arise and the waters of Marah overflow then if God doe not uphold the soul sinkes in the deeps as David Psal 69.1 2. Heman Psal 88. Iob 1.6 In times when
enough from one which is too little from another yea that may bee abundance in one which is scant in another he that had but two talents did well with praise in gaining other two but if he that had had five talents had done no more he had not had such praise f Non perpendit Deus quantum sed ex quanto Beda in Mar. c. 12. Where God gives much grace and large opportunities such must doe much you that have much knowledge spirituall engagements fulnesse of the world much time know that you should be more with God then others holinesse is your trade and your closets are your shops and every day is a Sabbath to you and this is a great favour that God hath freed you from inferiour drudgery to employ you in more noble things in the Court which are happiest they that are in the Kitchin or they that attend upon the Prince if then you see others that are poore and held to work hard for a meane living more lively more frequent more abundant in duties then your selves know now you walk not by rule 2 Sufficiency for the good state of the soule 2 Sufficiency for the good state of the soul as the body must have so much food rest exercise allowed to it as may uphold it You must doe so much as may 1 Keep the soul in life 1. Life when you grow weak dull languid you doe not enough 2 To keep the soule in health 2. Peace the health of the body is the peace and concord of all things in it selfe such also is the health of the soule you must put forth your selves so far as to keep the soule from molestation If lesse done then should be a threefold molestation followeth A threefold molestation comes by doing lesse then that which God cals for 1 A restlesse accusation of heart Conscience will not be quiet till God have his due Restlesse accusation but it will dog you with uncessant vexative reproofes it is like David lived not in a totall neglect of repentance and humbling himselfe after his sin but till he came to the work in earnest he had no quiet Psal 32.3 2 A strong pulling and drawing of heart Distraction where the heart is set towards God it cannot be quiet but in him and where the disposition and motion of a thing are at variance this breeds disturbance when nature is not satisfied it is unquiet how will the stomach pull when it is not fed 3 An impetuousnesse of lusts Impetuous corruptions the field of the sluggard will be overgrown with weeds as when you keep the body too short of her due it breeds painfull diseases so lusts grow when you doe not enough when you doe least Satan doth most your night is his day when you remit hee intends his forces 3 Occasions Occasions are boūds You must proportion your labours according unto them sometimes your ordinary course is not enough as in times of strong tentations violent corruptions great afflictions inward affrightments publique feares and calamities As in the naturall state of man sometimes it is necessary to allow more rest and more food and in the civill state if a man be growne poore he works the harder if a Kingdome be in danger it doubles her care and endeavours of her conversation So Paul when the messenger of Satan was sent to buffet him Prayed thrice 2 Cor. 12. When Peter was in prison Prayer without ceasing was made for him Acts 12.5 Bzra hearing of the great sin of the people rent his garments and mantle plucked off the haire of his head and of his beard and sate astonied till the evening sacrifice Ezra 9.4 In such cases the body must give way and all things else onely wee must looke to three things 1 That we judge rightly of necessities 2 That our time that we spend in duties be our owne 3. That we offer not too much violence to nature 2. There are bounds for limitation There are bounds for limitation and it is needfull to know and minde them for we may overdoe and offend in excesse Object Can a man doe too much g In co non potest esse nimium quod esse maximum debet or is there any excesse in that which is good Answ 1. When it is said there is no excesse in religion you must understand it rather in respect of affection then action h Interior actus charitatis habet rationem sinis quiae ultimum bonum hominis consistit in hoc quod anima Deo inhaereat exteriores autem actus sunt sicut ad fidem ideo sunt commensurandi secundū charitatē secundum rationem Aqu. 2.2 q. 27.3.6 though a man may exceed in the one yet he cannot in the other as you cannot love God too much i Verus amor nullū novit habere modum Prop. eleg 3. modus diligendi Deū est sine modo diligere Ber. de diligendo Deum or desire him too much or hate sinne too much or sorrow for it too much if it be objected that if the affections should be very farre extended it might destroy nature as we commonly see it in mourne full spirits and David found it so Psal 13. Psal 32 c. I say that godly sorrow never did hurt but sometimes God drops in bitternesse and mingles it with it to the afflicting of the soule and as water that runnes through mines hath a tincture and touch of them so sorrow meetes with much in us by which accidentally it becomes hurtfull but godly sorrow in it selfe is as all other grace for the perfection of nature and so farre from being an oppression of it that unto me it is not altogether improbable that it shall be in heaven for if our memories abide there to recollect the waies of this life and our understanding and will be fully taken up in the sight and fruition of God then I propound this to be considered since a litle sight tast of God in the world doe worke sorrow for sinne whether an abundant-sight and full tast will not also doe it in heaven when a man shall remember which I doubt not his sinnes against so good a God 2. The goodnesse of an action lyeth not onely in the matter but in the measure it must have its just proportion as in giving almes he that would be truly liberall must not onely take care what but how much for as it must be proportioned to the necessity of the poore so it must be also to his owne ability there are limits in all duties That there are such bounds appeares by 1. Multiplicity of dutyes take here three Considerations 1. There are various dutyes therefore I must not be all in one or in a few with neglect of the rest nor in the worship of God I must not lay out all my selfe so that man shall not have his due for God that hath appointed a
service immediatly to himselfe hath also required a service mediatly to be performed that is to say hath consigned somewhat to man to be paid to him as a King so requires honour and service to himself that he will have some also to be conferred upon his attendants this is the fault of those that are unreasonable in religion affecting a Monastick and retyred life upon pretence of bestowing all upon God but religion consists of duties to be performed some to God and some to man and as the boat cannot move rightly when the Oares on one side onely are plyed or as the Foule if she use onely one wing cannot flye up so religion will not profit which hath one hand wrapped up that should be towards man in all offices of charity though the other be used towards God 〈◊〉 all offices of piety For this the Iewes were blamed who were liberall in their kinde towards God Wherewith shall I come before the Lord and bow my selfe before the high God Shall I come before him with burnt offerings with calves of a yeare old will the Lord be pleased with thousands of Rams or with ten thousands of rivers of oyle c. Micah 6.6 7. Here are large offers unto God but they neglected Iudgement and mercy to their brethren therefore how doth the Lord answer them He hath shewed thee oh wan what is good and what doth the Lord require of thee but to doe justly and to himble thy selfe to walke with thy God verse 8 and the Apostle hath the like 1 Cor. 13.3 2. Distinguish of actions Diversity some are â—asionall they are to continue onely during the occasion as feasting in some time of great rejoyeing fasting in some time of great mourning some are subserâ—ient and introductory to others as studying to preaching consideration to prayer examination to the Sacrament Now as a man must not alwaies abide in the porch so he is not to thrust out the maine duty by continuing in the subsirvient duty as many doe excuse themselves from preaching upon pretence of still fitting themselves for the work and so they are like men that gather timber and stones all their dayes but never build in these preparatory dutyes a man must have a care of his end i Quae sunt ad finem babent modum ex co quod sunt fini proportionata Aqu 2.2 q. 27. a. 6. and wisely order his way and take this rule when the heart is in some good measure quickned then you have the end of that duty and so in the fulnesse of your spirt must goe forth to meet the Lord in faith and confidence of acceptance 3. You must take heed of unfitting your selves by one duty for another especially by the lesse for the more principall as to draw out your spirits so farâ— in beginning of the day in prayer another dutyes of like alloy as to indispose and disable your selves for the worke of the day In all dutyes of godlinesse you mâ— be limitted by calling condition ability occasion opportunity It is veâ— had to divide betwixt these things â—d to give piety her due other things her due and it is impossible punctualâ—to direct every man in this how farre should goe But let these generall rules be considered And observe this that worldly respects indulgence to nature care of employments observance â—soccasions respect to our affaires most commonly gaine upon piety as the Seas gaine upon the land these things are present and sutable to nature therefore they draw to them with much strength and often get Benjamins portion and â—re better served than the rest they are â—yed to our flesh and kindred often â—ive better usage than better friends â—ake heed of this the childrens bread is â—tiobe given to dogges Nabal will be â—oah to give his bread and his wine to David nature will be apt to hold fast and to be niggardly to piety therefore â—on must as wise Umpires moderate on â—oth sides and take heed the leane Kine at not up the fat how many soules are â—ke Anatomies and Skellitons whose outward man in strength pleasure wealth are like the Kine of Bashan 2. Proposition There is a prudence directing as well in measure as matter and manner Proposition There is a prakâ— in Christians directing them as well measure as matter and maner of action and the same light usually sets bounds that sheweth the duty Prâ—de dwells with wisdome Prov. 8.12 〈◊〉 that God in whom these are united dâ— not part them in his dispensation grace to man He hath abounded town us in all wisedome and prudence Eph. 1. The renovation of our mindes make know what the good and acceptable will God is Rom. 12.2 a good understandâ— have all they that doe his Commandement Psal 111.10 and a good man guider affaires with Iudgement Psal 112. Prudence is of universall use in so mâ— that some Philosophers have thoâ— there is no other vertue but that 〈◊〉 is that which doth all and as the 〈◊〉 passing by severall Countries get 〈◊〉 rall names so this prudence in respect severall objects is called temperaâ— fortitude justice c. But I should other say that other vertues are exttive and this directive and so it is needfull to the soule as the eye in the body all the graces are as severall members but how shall they move right if the eye be wanting God hath not built any ship to lade it with such treasure as is in his Saints and sent it to Sea without this Pylot all creatures have their instincts to guide them to their ends and the beast knoweth not onely what but how much to eate drinke rest and he that hath given this to all other creatures would not make this new creature the godly as a world without the Sunne to give light unto it Wisedome is the glory of a man and puts the beauty and crowne upon every action except a man worke by this rule how crooked and unshapen will his actions be though Zeale conceive Yet men erre sometimes bec yet if prudence form not the conception the birth will prove a monster It may be said how is it then that men erre so much Prudence is imperfect some doing too little some too much and that men know not well how to guide themselves I answer 1. There is a false gnide Their prudence is imperfect 2. There is a selfe guide in every man 3. Satan perverting Satan perverts the soul by his counsels 4. The is a great fault in men Men faulty 1. Inconsiderâ— not hearkning to the counsels of viâ— dome or not consulting with 〈◊〉 2. Some spirits are too violent part by a naturall vigour and heate and 〈◊〉 deed all that is not grace that seeme grace when the temper of the spirit is not regular according to rule it is 〈◊〉 right partly out of excessive feare which are apt to hurry the soule as the windes do the Ship 3 Proposition Third
Proposition It is safer to exceed then to come short it is safer to extend you selves by over-abounding then to c◠short it savours of a better spirit wh◠a man is free though in excesse the when he is slack and back ward and is not so much evil by abounding so◠what to pinch the flesh as by abating suffer losse in the spirit the things the concern the body are not of such va◠as those that concerne the soule 〈◊〉 so much the more cause you have 〈◊〉 ther to leane to the right hand because as there is a greater worth in the w◠on the right hand so there is usually disposition inclining rather to the 〈◊〉 hand Few men offend in passing their bounds More men are found defective in giving almes then excessive and so where one is in any way of piety carried with too full a gale an hundred lye becalmed where one piece is more than weight many are found too light 4 Proposition Fourth Proposition A man must not make his disposition a rule alway Which in three cases is hardly bounded That a man must not be ruled by his own disposition but must seek arule to walk by for in some men the heart hangs with perpetuall hungring after converse with God that if there were nothing to limit them they would scarce doe any thing else and there are three things draw the heart still unto God 1 Great comforts in meeting God in duty Great comforts these make the soule to say as David It is good for me to draw neare to God Psal 73.28 When God opens himselfe and his treasures and lets in his people to his presence and feasts them with spirituall and joyfull sights and tasts this makes them loath to leave but they hang unto duties as the child to the breast and finding so sweet a conjunction of plenty and sweetnesse are filled with delight and are ready to say to all things else as Abraham to his servant when he went up to the mount Stay thou in the valley the spouse vns with her beloved and found him as a apple tree among the trees of the forrest whose fruit was sweet unto her taste hee led her into his wine-cellar and she was ravished with his love and greatly solaced in his sweet embraces and now see what care shee takes to keep that which she joyed to have and feared to lose I charge you oh ye daughters of lerusalem that ye stir not up nor wake my beloved till he please Cant. 2.7 But in such a case it is a point of obedience and self-deniall for a man to leave his banquet to do that which he is called to and we should so prefer God to all our comforts as to bee content to come downe with Moses from the Mount when he hath businesse for us below 2 Love to God Great love this is of a living and large disposition and apt to draw the heart much out he that loves come as a friend he loves to come and converse with God and even then when his necessities are not urgent yet his heart is drawing heaven-wards as the wife loves to be with her husband c. 3 Necessitousnesse of spirit Great necessities when one is sensible of great wants great corruptions tentations feares then he is apt to be over-solicitous and active especially when such an afflicted spirit hath either both of these two things 1 An opinion that all good lyeth in duties When men thinke that a hard heart may be softned a stiffe heart bowed a corrupt heart changed and all good attained by labour and sweate men that know what it is to want these will worke even their soules out of breath and are so carried with desire of the good that they are not sensible of the labour But remember all lyeth in Christ and therefore you must seek it from Christ by the meanes if you make duty and endeavour your refuge you are deceived 2 If there be an opinion that God will not accept lesse this is the case of many they have been at prayer and that not only in sincerity but with importunity and with a full tyde of spirit and yet they are afraid to betake themselves to their employments out of opinion that they have not done that which is sufficient but that their occasion and necessity cals for more still but herein men have under-thoughts of God as if he were like the gods of the heathen that did not heare or as if hee were hard to be entreated For a close of this businesse I will in a briefe view present some things that are considerable in way of satisfaction in such cases Farther considerations to cleare the question 1 Distinguish between occasions and duties ordinary and extraordinary Distinguish betwixt duties ordinary and extraordinary for as when an extraordinary or great person comes all stand by and give him place which we will not if an ordinary and common man come so affaires and things of the world and nature doe stand for their own and will not be set aside for ordinary duties to waite at the closet dore as when an extraordinary service is performed Your time is divided betwixt heaven and earth therefore you must not only give to both but with equality each must have his owne 2 There is a time to waite as well as to work Know there is a time to waite as well as to work when you have presented your suites with what strength you are able now faith must come in and lay hold upon the promise and you ought to beleeve that God heareth for you have his word The eyes of the Lord are upon the righteous and his eares are open to their prayers Psal 34.15 Remember you come not to God to obtain a promise and grant but it is obtained in Christ you must only sue it out by prayer and whatsoever you aske in Christs name beleeving you shall receive it Mat. 21.22 so Davids practise he begins often with prayer but ends with praise it is want of faith that causeth unquietnesse though you should not rest in your duties yet you should rest in the promise if God heare not at first yet he will heare at last yea he heares when you thinke hee heares not But you must give God time that is all he requires the thing shall be yours but the time is his doe with your prayers as with your seed be patient til God come Behold the husbandman waiteth for the precious fruit of the earth and hath long patience for it untill he receive the early and the latter rain Ja. 5.7 Be ye also patient stablish your hearts for the comming of the Lord draweth nigh When you have preferred a petition to the King you do not fall presently to write another but you waite a time convenient and then you move again so doe with God the doore is open you may come again in due time but live by faith and
rest upon him as upon one that cannot faile you yea though you in weaknesse should have hard thoughts of him though it may keep you long from the accomplishment of your desire yet not alwayes If we beleeve not yet hee abideth faithfull he cannot deny himselfe 2 Tim. 2.13 3 Then a Christian may conceive he walkes approvedly in the path of piety Then a man walks well when he liveth and groweth when his soule is held up in life and when hee groweth up in Christ when God blesseth his labours it is a signe hee accepts them and though you cannot finde a growth upward in joy and peace and triumph of spirit yet see if you grow not downward in humility hungring mourning zeale and see if all grace be not more and more radicated and confirmed in you I have beene haply too large in this digression but I have done it for the satisfaction of such as walk heavily not knowing their bounds I return now to the direction which was to improve divine assistance when you have it when God comes to fetch you to him if you put him off as the Church did Cant. 5.2 3 4 5 6. you may lose him as she did sometimes God comes as the Angell to Lot and with a mighty power draweth on his people and will not leave them but at othertimes he so moves them that the working of his power doth not effectually carry on the soule but leaves them at their choice and now when the winde serveth if we hoise not saile we may be becalmed therefore accept the season of grace and be doing and I say to you as David to Solomon Bee strong and of good courage and doe feare not nor be dismayed for the Lord God even my God will be with thee he will not faile thee nor forsake thee untill thou hast finished all the work for the service of the house of the Lord. 1 Chron. 28.10 CHAP. XXI Third meanes to retaine a divine presence is prayer in which care must be had of the rise carriage end of it THirdly Direct 3. Beg. assisting grace take this direction beg his assisting grace prayer is the way to get it in the sight of thy deadnesse look up to the God of life and pray with David Make me to go in the path of thy Commandement for therein doe I delight encline my heart unto thy testimonies and not to covetousnesse turn away mine eyes from beholding vanity and quicken thou me in thy way quicken me after thy loving kindnesse so shall I keep the testimony of thy mouth heare my voice according to thy loving kindnesse O Lord quicken me according to thy Iudgement consider how I love thy precepts quicken me O Lord according to thy loving kindnesse Psal 119.35 36 37 88 149 159. When you finde your spirit willing yet weak that you cannot walk in your way without help then go to God and pray as David Vphold me according to thy word that I may live hold thou me up and I shall be safe and I will have respect unto thy statutes continually Psal 119.116 117. In your prayer for help I will propound three things considerable for better direction In prayer look to the rise which must be the rise carriage end of your desire 1 The rise must be 1. Strong desire of walking with God a strong desire of walking with God Then you are like to prevaile when you come in truth help is often desired out of custome and in this way many prayers are lost therefore get thy heart to love the way and when thy heart is with God his hand will be with thee this argument David used in seeking help of God Make me to goe in the path of thy Commandement for therein I doe delight Psal 119.35 Let thine hand helpe me for I have chosen thy precepts ver 173. With my whole heart have I sought thee oh let me not wander from thy Commandements ver 10. Take heed lest your hearts draw back when you seem to crave his grace k Quae ratio est ut susurremus despici à domino preces nostras cum praecepta ejus despiciantur à nobis Quid dignius Quid justius Non audivinus non audimur non respeximus non respicimur Salvian de Provid lib. 3. that you may walke in his wayes for in such God hath no pleasure 2 The rise must be necessity Necessity bee sensible of your owne insufficiency l Certum est animas auxilio divino opus habere in hac vita in altera Cham. t. 3 l. 26. c. 9. §. 11. Vide Paris de virtut cap. 11. taking heed of trusting to your owne strength I have shewed the evill of it before Trust in the Lord with all thine heart and leane not to thine own understanding in all thy wayes acknowledge him and he shall direct thy paths Prov. 3.5 6. But be strong in the Lord and the power of his might Ephes 6.10 He that seeth and considereth the multiplicity and spiritualnesse of duties the variety and activenesse of corruptions the swarmes and violence of tentations c. which lye in his way will see hee stands in need of a greater strength then his owne that he may break through walk on and persevere unto the end and he will be forced to use such language as you finde Psal 143.7 8 9 10 11. Heare me speedily O Lord my spirit faileth hide not thy face from me least I be like unto them that go down into the pit cause me to know the way wherein I should walk for I lift up my soule unto thee teach me to do thy will for thou art my God thy Spirit is good lead me into the Land of uprightnesse quicken me oh Lord for thy Names sake c. and he will cryout as he We have no might against this great company that commeth against us neither know we what to do but our eyes are upon thee 2 Chron. 20.12 Necessity must make you beggars you must see that you cannot live upon the stock which you have received God hath not given you so much as that you should be able to subsist without him â—â—e more indigent and poore you are â—â—e more welcome you are to God the needy shall finde favour He filleth the hungry with good things goe then and take up Davids words I am poore aâ—â— needy make hast unto me oh God thou are my help and my deliverer oh Lord maâ—â— no tarrying Psal 70.5 and say as Moses If thy presence goe not with us corry us not hence for wherein shall it bee knowne here that I and thy peoples have found grace in thy sight Is it â—â— in that thou goest with us Exodâ— 33.15 16. Goe with the Apostle and pray much and you shall haâ— like answer from heaven My grace is sufficient for thee 2 Corinth 1â— 8 9. 2. Looke to the cariage of your prayer The carriage and managing of your requests in this
is like 〈◊〉 mine not half broken up yea often whe◠you are neare to springs of life yo◠cease to digge the diligent hand maket◠rich a hungry soule findes many sweet meales in your leavings God would give much of himself if you would stay by it what if nothing come at present doe with the ordinances as with a pump dwell at it and the waters will flow it is not much hearing but wise hearing that carrieth the blessing the word must be laid up and must soake into the heart Ioh. 8.37 p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camerarius Sermo meus non penetrat in vobis Ludov. de Dieu Secondly let me adde a little for indutement to put you upon seeking God in this way 1 Consider it is Gods way therefore you must not expect good without it it is his way and he will make it good he hath appointed the meanes for this end and therefore they shall prosper that use them his power wisdome goodnesse stand all inviting you being as so many seals of this truth that they shall live that heare and they say to thee Oh thou that art named the house of Israel is the Spirit of the Lord straitned are these his doings doe not my words doe good to them that walk uprightly Micah 2.7 2 His promise is with you how fully hath he expressed himselfe in this Incline your eare and come unto me he are and your souls shall live Esay 55.1 2 3 q Verbum Dei animae vita virtus victus custodia c. Bern. And hath not Christ annexed his prsence to his ordinances for his people good unto the end of the world Mat. 28.20 Look then at the ordinances in the promise and see how God hath engaged himselfe unto his servants if you could beleeve you would see God more in his Sanctuary but as it is said that Christ wrought no more miracles in his own countrey because of their unbeliefe Mat. 13.58 so God shuts in his power from working because your hear◠is shut up in unbeliefe you should go◠with gladnesse to the house of God as to a place of feeding and healing rejoycing in hope to finde an effusion of the Spirit from on high according to the promise 3 God hath done it you see by these meanes he prevailes upon men and turnes from darknesse to light and raiseth from death to life you see others how they flourish in the Courts of Gods house as trees by the water side and have not you your selves found God often causing the ordinances to come as Ships laden with rich treasures for you hath not your heart burned when you have heard him speaking have not some sermons been as Elias Chariot hath not Christ come often when his Disciples have been together why doe you not then upon such experiences walk diligently and chearfully in the Gospell 4 It is Gods glory to meet his people it sets out his goodnesse wisdome power mercy faithfulnesse r Caesari cum statuas Pompeii delapsuras erigi jussit dixit Oice. ro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flut. de capiend ex hostib utilit as the Sunne in clearenesse it makes his name precious his wayes sweete his people fruitfull and herein saith Christ is my father glorified that ye bring forth much fruit John 15. therefore you have cause to seek to enjoy God in this way 5 Consider with whom you have to deale 1. One that knoweth who seek him he knoweth who are his friends and seeth all the reachings of thy heart after him Christ asked the woman whom shee sought but he knew shee sought him and so shewed himself unto her the childe may seek the mother and she may be ignorant of it but there is not a prayer not a sigh after him but it is in his eare not a teare for him but it is in his eye 2. He can doe what you desire he can carry you on as upon Eagles wings he is a fountaine of life and hath enough for you and for thousands 3. He is pittyfull he is sensible of your case ſ Heb. 4.15 Compassio cum impassibilitate perdurat Bern. de grad humil he knoweth your need of him what weaknesse you are left in if he be not with you what tentations and lusts break in what sorrow and heavinesse if you enjoy him not 4. He is the author of that desire which you have after him and God knoweth the meaning of his own Spirit these desires hee sent from himselfe to bee as Pharaohs Chariots to bring Iacob to Ioseph and when they have brought you to God will he not accept you he would not have sent for you if he meant not to helpe you therefore seeke him with faith and diligence in the meanes that you may have his presence for your guide and guard in all your wayes CHAP. XXV Three counsels to such as are deserted NOw I come to deale with such as are forced to draw this sad conclusion against themselves that God hath departed from them and I feare when men seriously consider what hath beene said that it will be found that not a few have cause to sit downe in the dust and to poure out teares in the sad sense of their grievous losse of the quickning presence of God Me thinkes it is visible in some that they are changed and have declined from that lustre life and activity of spirit which seemed once to be aloft and to be elevated to an excellent height of holinesse and heavenly mindednesse but now lyeth groveling in the dust with clouds and chaines of evident darknesse and death upon them And now I wish for such a spirit that I might come to them with like successe as the Angel to S. Peter when he lay sleeping in the prison The Angel of the Lord came upon him and a light shined in the prison and he smote Peter on the side and raised him up saying arise up quickly and his chaines fell off from his hands and he went out and followed the Angel Acts 12.7.9 God hath sent us also to strike off mens chaines and to open the iron gate that leades into the spirituall City and hath given us the hammer Ier. 23.29 and with it the key of the Gospell Luke 11.52 And oh that he would mannage these by his strength that men might be delivered that are in prison In dealing with such I will take this course to draw them out of these deepes I will lay down the matter of perswasion arguments to prevaile rules to direct First the matter of perswasion or the things that I plead for are 1 To consider well whether you be not in this case 1. Counsell Consider if it bee not so Call home your thoughts and send them as spies throughout all the Region and see if you finde Christ in it as in former times see if thy soule lye not as Jerusalem when the Babylonians came upon it are not the wals broken
words are a strong expression of his deare and faithfull affection the mothers affections are deare and tender so are mine the mother loves her childe because it is the fruit of her wombe I also have begotten thee and thou art my childe the mother is most tender to the sucking childe which cannot help it selfe if it cry she cannot hold you also are such before me the mother may possibly forget but I will not you are alwayes in my eye and if I cannot forget my selfe I cannot forget you for you are engraven and imprinted in my hand Thus God hath comforted his people and will have mercy upon his afflicted Esay 49.13 He comforteth those that are cast downe 2 Cor. 7.6 When the heart mournes much God will shew himselfe For 1. the end of sorrow is not to afflict but to profit not to cast downe only The end of sorrow is not affliction but healing but also to raise up when God casteth sorrows upon the wicked his end is to afflict and to punish and their sorrows doe attain their end when they lye like loads oppressing their spirits but that which is a curse to them is a cure to the godly their mourning is but sowing in teares to reap injoy sorrow in the spirits of such is like the raine upon the grasse it puts the soule into a flourish it makes it yeelding and tractable as wax when it is softned wil easily receive impressions and metals dissolved are apt to be drawn out and to be moulded as you would have them Sorrow is better than laughter for by the sadnesse of the countenance the heart is made better Eccles 7.3 the sad lookes of others hath a naturall force to work seriousnesse and consideration in us much more when our owne hearts are full Ahab himselfe would do much in a pensive fit and Manasseh his monstrous spirit was tamed by sorrow God brought upon him the Assyrian and hee bound him with fetters and carried him to Babylon and when he was in affliction hee besought the Lord his God and humbled himselfe greatly before the God of his fathers and prayed unto him 2 Chron. 33.11 12. You see the sweet fruit of this bitter roote and what was the issue God was intreated of him and heard his supplication and brought him again to Hierusalem into his kingdome ver 13. 2 The greater sorrow It makes a fit object of mercy the fitter object of mercy mercy is for the miserable and none more miserable then such as mourne in the losse of communion with God this wound is the deepest and most bleeding of all wounds the soule in such a case hath no help in all the world all things yeeld not more then a drop of water upon Dives his tongue Look now upon the nature of God and you shall see him full of mercy upon the promises they also are full of mercy upon the wayes of God they also are full of mercy therefore if you clothe your selves with the garments of heavinesse and can come before God with spirits much lamenting after him he will appeare to you Hee will revive the spirit of the humble q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Esay 57.15 3 Much sorrow will put upon strong pursuites after God it will make you full and strong in prayers and the power of prayer is great with God it makes the soule to run to Christ and to improve all the hope and faith and interest that it hath in him and they that seeke the Father in the Son shall finde him 4 Now God will be welcome when the soule is bitten with his absence God leaves his people because they slight him but when they have learned to prize him now he will come no place fits him but the highest and now God is lift up when the heart in the presence of all things which were delightfull and precious pines after him love is seene in sorrow we grieve much in the losse of that we love much 2. Then sorow prevailes with God Secondly when it is ingenuous when it is ingenuous 1. When for the cause not losse onely When not onely for the losse but for the cause when you can mourne not onely that you are Deserted but because you have sinned when you can grieve much that you have procured this evill 2. When not onely for sadnesse but also for the sinfulnesse of the losse When your sorrow is not onely because of the misery of such a state but also for the sinfulnesse there must needs be many feares and great anxieties in such a soule as seeth it selfe left of God but a holy heart will grieve for this not onely that it is fallen into such misery but also and especially that sinne hath regained strength that the life and lustre of holinesse is so weakened Grace hath a great beauty in the eye of him that hath it r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. orat 5.6 and sinne carrieth in it the greatest deformity and misery unto him so that such a one mindes not so much his ease as his cure yea his heart is carried in such strong desires after God that it overlookes its suffering weeping is no burthen and so that he might recover his losse though it come through a storme of feares cares griefes he would count himselfe happy another man who hath no greater thing to feare or desire then hell and heaven dwells upon his feares when he is affraid and is held in them and if he could be delivered from his feares he would be at rest but a godly man though he feele his troubles yet would he not count his case happier if these stormes were downe but he will mourne still till he be restored to his former life in God David was not satisfied till a new heart was created in him and a right spirit renewed Psal 51.10 11. 3. When not for losse of comfort onely but of God also When not onely for the losse of the comfort and sweetnesse in a holy converse with God but for the losse of God himselfe a child hath much comfort and reliefe from his father but when his father is gone he doth not onely lament his losse of comfort but his losse of his father so the wife more laments the losse of her husband then of her good by him when a man seeth what he hath lost he cannot but mourn to think what daies he had when he lived under the wing of his gracious father but yet all the comforts that ever he had or hoped for doe not lye so heavy as God himselfe For to a godly man all comforts and graces and all good that he receiveth doth serve to lead his heart to and to fixe it in God God hath his end here for he sends out these but as Ioseph sent Chariots to bring his father and brethren to him all these things are but conveyances and servants employed betwixt God and his people to invite and draw their
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
your selves againe and what is 〈◊〉 your sorrows and labours to this recompence if God will return agaâ—â— you will thinke all labour and paint well bestowed oh how sweete will 〈◊〉 be after such a time of deadnesse how sweet will a cleare understanding and an established faith be after such mists of darknesse and unbeliefe how sweete will liberty be after so long a time of cruell servitude how sweete will victory and rest be after so long and so bloody a war now the Ordinances will be as the greene pastures in which your soules shall feed and delight themselves now you that did dwell in the dust and were compassed about with hellish lusts and uncleane spirits shall be filled with the Spirit of Christ and shall converse with God it will be a sweete time when all things shall become new when your diseases shall be turned to health and you shall renew your strength as the Eagles when Christ shal come into his ancient throne Ps 103.5 and rule you with the Sceptor of his grace And I pray God that all that have been deserted may seek him and finde him This shall suffice for the first sort of spirituall desertions viz. reall now followeth another sort if I may so call it desertions only in appearance CHAP. XXX Of Defertions in appearance only with causes of mistake in this Case HAving finished the first sort of desertions or Gods with drawings of the quickning influences of his Spirit which are when men are really so deserted I now come to those desertions which seeme such but are not 〈◊〉 godly man sometimes may and doth draw sad conclusions against himselfe and conceives that God hath departed from him when it is not so And this mistake proceeds from such causes as these 1 Fearefulnesse 1 Cause Fearefulnesse this abounds 〈◊〉 some more then others the matter 〈◊〉 weighty and in such cases man is apt to feare as one upon a Towre though the place be strong and he sure yet when he lookes downe he is appalled at the dreadfulness of the precipice counts himselfe in danger This feare is 〈◊〉 creased in men because they know they may sinke into such deeps and they see many have fallen now as in a time of pestilence and great mortality feare so takes hold of some that they thinke sometimes that they are strucken m Quod fore posse timet moestus adesse putat and that they also are going to the house of silence and darknesse when as they are in healthfull state so sometimes men think in this case And the tempers of some spirits are such that they are apt to feare there are dusky clouds of Melancholy darkening their reason so that they thinke with that melancholy King that they of men are become beasts and so are ready to depose themselves from that Princely state which they lived in to feed with oxen And to all this there is a working of the Prince of darknesse labouring to hide the light and to encrease the darknesse and sadnesse of a fearefull soule and this feare being raised doth create dismall visions and apprehensions that a man seemes to himselfe to bee metamorphosed and thinkes he is as one cast out from God when yet his case is good 2 Mistake in the cause of present deadnisse Mistaking the cause of their present state 〈◊〉 When they are cloggeâ— with indisposednesse and ill disposednesse they lay this to Gods with drawing himselfe which indeed is the fruit of their owne carelesnesse slothfulnesse and untowardnesse they take not painâ— with themselves but suffer their heart to dy and to be depraved and then 〈◊〉 out that God hath forsaken them theâ— is an aptnesse in men to charge God buâ— awaken your selves lest God withdraw indeed 3 Misjudging themselves Misjudgeing themselves Error in judgement occasioned by They thinke worse of themselves then they are and there are sundry things which occasion them to mistake 1 Spirituall poverty A poore man is apt to domplaine Spirituall poverty and an humble maâ— is apt to thinke meanely of himselfe There is that maketh himselfe rich and hath nothing and there is that maketh himselfe poore having great riches Some mens hearts are high when their worth is low n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Athanasio Naz. the emptiest eares stand highest but the richest Mines lye low an humble Christian is a rich treasureâ— yet he thinkes he is worth but little But I must tell you all is not gold that glisters all in a godly man that seemes grace is not there is a bastard humility as well as a genuine humility true humility is Iudicious though it thinke meanely of it selfe yet justly it judgeth not against truth false humility is distempered and erres in Iudgement I say it is a melancholy distemper in the habit of humility which can see nothing but ill sights it can see no good when it lookes this way it cannot see wood for trees it ever is in substraction in its account of reall worth and matter of encouragement but ever in multiplication and addition beyond measure of faults and wants and all matter of discouragement Aske him how he doth and he will tell you he is a very beggar a miserable man a bankerupt full of sinne empty of God he is nothing hath nothing seeth nothing tasteth nothing doth nothing yea he will tell you but who can beleeve him that knoweth his rich worth that he is worse then nothing o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc unum se scire dixit quod nihil sciret Socrat. apud Laert. 2 Hungring and thirsting after 〈◊〉 grace Hungring of spirit this is a sweet companion of humility but it hath this property to leâ— the soule still outward and is so sering in seeking what it hath not that it minds not what it hath a coveâ—ouâ— man is ever poore because ever wanting hee forgets what is behinde and is still pressing to that which is before p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. Graec. It is the fault of such as are filled with strong desires after God that they much for get what they have received pride â—ver feeds on what it hath but humility seeth best what it hath not But you should remember that strong desirâ— after God are strong evidences of his presence other things are first desired and then attained but spirituall things are first attained and then desired without these the heart would rest without God and as it cannot be without some chiefe good so it would seek it out of God but when it is wheeled about with a strong by as towards God doubtlesse God is there 3 Much love Much love This also is neare in blood unto the two former and is an occasion sometimes of sad thoughts in the heart Love hath qualities which expose the heart to trouble 1. It is jealous ever fearefull least it should lose the happinesse which
that which hath been said before But not alwayes a signe of a declined heart For 1. it may be more was done then should I adde in way of satisfaction these considerations 1 It may be that which was done before was more then should have beene another men are apt to fall short so a godly man is apt to exceed especially when his necessities pinch him and when the feares of God lye heavy upon his soule then he neither mindeth businesse nor friends nor himselfe but is so intent upon this one thing as if it were the only thing which he had to minde I have spoken largely before how a man may know when he doth so much as that he may with comfort walk in his way 2 The abundance of doing Measure of doing varieth with occasions is to rise and fall according to occasions when a man is in straits hee may and must doe much yea more then is required at other times 3 God may give lesse opportunity for the same abundance of holy duties at all times God may give lesse opportunity hee may put them upon such conditions and employments as may take them up more as a woman when she is marryed by the variety of occasions that attend that state may bee deprived of some opportunities which shee had when she was free There is difference betweene a wife and a virgin shee that is unmaried careth for the things that belong to the Lord how she may please the Lord but shee that is married careth for the things of the world how she may please her husband 1 Cor. 7.14 The Apostle meaneth not that the married care not for the things of God but that that condition will bring distractions yea and by Gods appointment doth put them upon such things that they cannot have that fulnesse of time for exercises of godlinesse which they had in a single state in all abatements of spirituall action a speciall eye must bee had to the cause for if either we thrust our selves into a thicket of businesses unnecessarily or have lost that edge of holy desires and dispositions which wee had wee have here cause to lament our elongation from God CHAP. XXXII Other false Rules causing mistake in judgement THird false Rule Third false Rule More stirring of corruption More stirring of corruptions because men feele greater workings of lusts and corruptions then before they think that God is not with them as before but in way of satisfaction to these as I must needs grant that this also is an ill signe yet I will demonstrate that it may be the case of a man who is as full of God as ever 1 Distinguish betwixt corruptions formally considered and effectively considered But 1. distinguish betwixt corruptions considered formally effectively there may be many motions to sin which are not corruptions then they are corruptions when they do corrupt and deprave the heart Christ himselfe had motions to sin though not rising from himselfe but caused by the tempter so that his soule was but as a glasse of pure water jogged and though the motions to sin which arise from that sinfulnesse in us are formally and in interpretation of the Law sins yet except they take hold of the heart and doe infect it they are not corruptions not such as argue lesse of God nay as when a man lives in an unhealthfull and infectious ayre the power of God is much seen in keeping him up in health so the power of the Spirit is much put forth in that soule which is kept sound from the plague in the midst of infectious and poysonous workings and foamings of that sinfulnesse within it was the Apostles case he had some burning lust like a splent or coale in his flesh but God kept him My grace is sufficient for thee r Sufficit mihi gratia tua cum desicit virtus mea Bern. apud Cornel. Ã lapide in locum for my strength is made perfect in weaknesse 2 Cor. 12.9 2 A man may have more occasions to stir corruptions then before Occasions of sin may be more then have beene and occasions to lusts are as winde to the Seas or fuell to the fire it may be you thought better of your selves then you had cause you might think you had more meeknesse when you were lesse angry but it may bee your anger was not so much not because your meeknesse was great but because your offences were few know this that occasions do not so much beget as bring forth corruptions 3 It may be your lusts have not more life but they seeme so Lusts may seeme to have more life when it is not so because you have more 1 More light to see them at first grace is busie about the outward man and grosser sins but afterwards it descends into the lower and more retyred parts of the soule and by the candle of God searcheth the hidden deepes and finding still new worlds of sin you are apt to thinke you are worse then you were the puddle smels when it is stirred but as the Sun sheweth a great deale of dust in the ayre yet you know it was there before though not seen before so c. 2 There is more sense when there was but little life many lusts might work unfelt but now every touch of sin is felt and so you may thinke amisse that you have more when indeed the cause is not encrease of sin but of grace the Apostle made nothing of lustings and many other things till grace had incorporated it selfe and made him quick to feele the bitter and stinging workings of it Rom. 7. 4 It may be your life hath been in a continuall tumult and warfare It may bee lusts had not time to work with great afflictions of body and minde so that corruptions had no time to worke but now being brought to a greater calme they begin to stir In a tempestuous day the birds hide themselves in the hedges and the Conies in their holes but when the stormes are past then they come forth while Rome was held in wars and while the Athenians were busied by the Lacedemonians their owne dissentions and internall evils lay asleep but when they had rest then that which lay hid brake forth to their great hurt we see men that are serious laden with weighty concernments living in croudes of affaires or distracted with great cares and feares are free from many vices in their lives which breake out when they have more liberty Consider well if there be not some eminent change in your conditions for a calme estate is subject to many inconveniences in this kinde but it is not because lusts have more life but because they have more advantage 5 God may permit Satan to worke in men Often stirring of lusts works their death and suffer their corruptions to bee drawne out that they may bee more mortified Then we take up armes and fight much when wee see our
enemy comming upon us if the enemy had kept in his trenches and holds he had been safe but by comming out he fals into our hands the rats and mice in their holes are secure but when they shew themselves by comming out they are taken and killed when therefore the snuffe that you thought was extinguished smels and begins to burne againe it is that you may make surer worke in more full extinction Fourth false Rule Fourth false Rule Opinion of others Men are too much swayed by the opinion which others have of them if they be censured or rejected or discountenanced by such it takes deep impressions upon them especially if they be neare beloved wise godly such as know them there is a disposition in a man to be much affected with the judgement which he knoweth others to make of him hence come those inquiries into others breasts to see what strape we hold in their mirrours Strad de bello Belg. as the Emperour acted himselfe dead and caused his funerals to be solemnly performed his hearse erected his followers clad in mourning and himselfe carried as a dead Corps that in the meane time through a secret passage he might observe what respect he had in his subjects hearts Hence also arise suspitious and secret dejectments of minde upon conjecture of disesteeme and improbation of others hence also vain glorying and supercilious elation of minde upon the applause and fame which men have with others and indeed to be approved of men wise and good is both desirable and honourable the concurrence of their testimony is a glorious thing * Gloria est consentiens laus bonorum incorrupta vox bene judicantium de excellenti virtute Cic. Tuse qu. l. 3. And by the same reason the disfavour and ill opinion of such to an ingenuous spirit is an unhappinesse But sometimes there is too much weight laid in these things If the opinion and judgement of others were infallible reason would require that we should mould our thoughts of our selves to the modell of other mens opinion but others are not alwayes competent and sufficient judges in this case therefore as their sentence is not to be wholly neglected so it is not too much to bee valued God sometimes discovers his displeasure by stirring up his servants against men as when the master of the family will estrange himselfe from one he bids his children and servants to shew him no countenance if it be your case you should humbly and wisely consider it and say as David when Shimei reviled him The Lord hath bidden him 2 Sam. 16.11 Consider your selves and rest no way in the sentence which men give but appeale from them to the supreame Judge and study to approve your selves to God For he is a Iew which is one inwardly whose praise is not of men but of God Rom. 2.29 Fifth false Rule Fifth false Rule Not growing Men thinke they grow not and hence conclude sadly against themselves they thinke the time hath been when they thrived more in grace and that therefore they are in this deplorable state of which wee speake But here may be great mistake and for the reliefe of such let me propound some considerations tending to the rectifying of their judgement in this Case 1 The growth in some graces some Growth in some graces hinders the weake in discerning growth in others times to weake spirits hinders the discerning of growth in others besides that spirituall poverty and humility which I have spoken of the increase of light proves sometimes an impediment 1. The more light the more weight lyeth upon the soule concerning the matters of eternity which sometimes doth raise up care and solicitousnesse to that height that a man is disposed to feare and jealousie concerning his condition 2. The more light the more duties are discovered a Christian seeth not all his work at first God raiseth up his way to his eye by degrees as a childe is put at first to such things as are proportionable to his age and strength and as he groweth in yeares to more capacity and ability so hee is put on to greater things Now the godly finding still a disproportion in their strength to their worke think that they grow not as if he that taketh a measure of his height in a tree comming afterwards to measure his growth and finding that he doth not exceed yea scarce reach his marke should conclude hee hath not growne this were no good reasoning because the tree is growne also Or as if one that tryeth his strength by shaking a tree when it is yong comming some yeares after and upon triall finding that he cannot stir the tree more yea it may bee not so much should conclude he hath not increased in strength he should judge amisse not considering that the tree is also growne more strong and more unapt to be moved The taske of a godly man groweth his relations state temper calling company tentations and such like things cause great variations in his worke And God useth a gracious indulgence in not imposing so much in the infancy as in the progresse of his people and as many things are not imposed at first so the spiritualnesse anâ— exactnesse of duties is more and more discovered and hence it is that the godly labouring still with weaknesse and disproportion of strength do thinke though causelesly that they grow not 2 There are different growths There are different growths 1 There is a growth upward in hope peace joy 2 A growth downward as a tree that groweth in the roote so many growne humility and lowlinesse c. and hence as I have shewed they are apt to thinke meanly yea meaner of themselves then is meete a Crescente gratia crescit abyssalis vacuitas humilitatis ut mare cum ipsumintrant omnia flumina non reds dat sic nec ipsa imo quodest mirabilius de ipsa repletione ex nanitur c Guiliel Paris de morib cap. 10. p. 236. 3 There is a growth in bulk as who a tree groweth bigger 4 A growth in maturity as a childe which groweth a great while more â—â— bulk and quantity then in ripenesse and dexterity but afterward he groweth more in perfection of parts then extension of parts he groweth more strong active apprehensive wise So a godly man groweth at first much in the bulke of knowledge and grace but after these becomes more mature to know the things which he knoweth better more practically and vitally and to be able to doe what he did more spiritually and perfectly an apple for a time groweth bigger and bigger but afterward it groweth better and sweeter Now men not discerning this are apt to think that they grow not when they doe 3 Men often mistake in the judgement of their growths by being too hasty Men are too hasty in judging of growth the judgement of growth is by comparing ones selfe with ones selfe but if a man
measure himselfe to day and a week hence measure againe his growth though it be reall will be imperceptible when you compare your selves with your selves if you finde no growth then look upon your selves at a greater distance if you cannot discerne growth by comparing your selves with your selves the last yeare then see what you were two yeares or three yeares or seaven yeares past and now tell mee if you find not your selves better if no◠sensibly increased in the bulke yet a least in maturity and spiritualnesse of your graces 4 Growth is not alway equall Growth not alwayes equall as in nature a childe shootes up sometimes more in one yeare then afterward in two or three yeares so grace groweth not so fast some times as at other times◠as in nature diseases wounds obstructions ill dyet c. may keep downe so the soule by distempers fals ill dyet c. may bee hindred in her spirituall growth But a man must take heed of concluding in such Cases that God hath deserted him For as I have said before it is not every fit of unproficiency which argueth a man in such a state Yea all things considered it may be though the growth in times past doe exceed the present growth yet a man considering the abatement of meanes of growth with other strong impediments of growth a man may have as full a presence of God with him though he for a time grow not as he did Be not therefore hasty in passing sentence For as many through slacknesse and slownesse to judgement of themselves are declined but know it not so many by hastinesse in judgement conclude they are deserted when they are not CHAP. XXXIII The second sort of spirituall desertions losse of comfort NOw I come to the other head of spirituall desertions the eclipsing of the comfort of the soule this is oftentimes the sad case of the Saints the sons of peace and consolation are often men of sorrows cast from a Paradise of comfort into a wildernesse of discomfort wandring in a maze of perplexed thoughts heavy cares afflicting feares bitter sorrows and vexed with roarings and yellings of devouring beasts yea rent and wounded and almost becoming a prey unto them Before I come to treate of this mournfull state First the nature of comfort in which the sweete streames of comfort faile leaving the soule as a parched heath I must premise some considerations about the comfort of the soule 1 The nature of it 2 The cause of it 3 The desectibility of it First of the nature of it It is a chearelinesse of soule It is a chearelinesse or satisfaction of the soule the name sheweth the thing Comfort is from a word a Consortari which importeth strength and what is comfort but strengthening of the heart and it is expressed by strengthening in the Scriptures Psal 27.14 Psal 52.7 Psal 104.15 1 Sam. 23.16 Iob 4.4 Esay 35.3 and discomfort is the enfeebling of weakning of the soule so that it cannot walk in its way but fals and faints But comfort keepes her upon the wing and maintaines yea increaseth her strength it is the life of the soule So when Naomi would expresse that Boaz should be a comfort to Ruth she saith He shall be the restorer of thy life Ruth 4.15 For take away the contentment of the heart and it dyeth the damned live in hell yet because it is a life without comfort they are said to dye and their estate is reckoned a state of death They are dead while they live hence David calleth it quickning Psal 119.50 Thy Word hath quickned me and ver 93. restoring of comfort to mourners is called reviving I dwell with c. to revive the spirit of the humble and to revive the heart of the contrite ones Esay 57.15 So it is said of Iacob when he heard of his Son and saw the wagons which he had sent The Spirit of Jacob their father revived Gen. 45.27 Those words of Ezra are not unlike Grace hath been shewed c. that our God may lighten our eyes and give us a little reviving in our bondage Ezra 8.8 9. Comfort in a word Of A strength of soule is that strength and life which the object contributeth to the heart there is then a difference of comfort according to the difference of objects Every good thing which a man hath either in expectatiō or possession yeelds a comfort proportionable to its worth and a mans propriety in it all good things in the world are as the fence of the soule or her fort against invasions of feare care trouble misery so that as he that hath the best guard strong and able souldiers is strongest and safest so the heart is so much strengthened as it hath of good Then the best things yeeld the best comfort as the freest fountaine yeelds the fullest streames But for as much as not only the property of the object but the propriety also is the measure of comfort therefore according to the degrees of enjoyment of God so are the degrees of comfort those in heaven being fully possessed of God have a fulnesse of comfort In thy presence is fulnesse of joy Psal 16.11 But the Saints in the world have but an imperfect comfort 1 Not stable sometimes it is gone and a day of gladnesse is turned into a night of heavinesse so that they complaine as the Church The joy of our heart is ceased our daunce is turned into mourning Lament 5.15 2 Not full it is mixed with various feares and sorrows which like waters of Marah flow into the soule For though the object of comfort be sufficient yet the assurance and enjoyment of it is deficient so that as the soule is comforted because it hath God in a measure so it is troubled because it wants still not being so sure and full of him as it desires There are three degrees of spirituall comfort Three degrees of comfort 1 Peace 1. Peace when a man agreeth with himselfe and is freed from that war and combustion which was within him by incursion of feares and terrors of soul This is a rest in the soule a rest I say but not from motion but from commmotion and tumult an uncomfortable state is a tumultuous state My bowels boyled and rested not Job 30.27 hee was like the Sea moving and working it is a tempestuous condition Oh thou afflicted tossed with tempests and not comforted Esay 54.11 Comfort is the laying of the storme the hushing of the winds the stilling of the raging Sea When a man hath comfort in God he hath a twofold rest 1 Mentall While God is hid the minde is agitated and rolls to and fro to seek him hunting and beating it self out in running after him but when it seeth him then it is quieted and saith as David Returne to thy rest oh my soul c. Psal 42.7 2 Cordiall The heart sits in heavinesse till it recover what it hath lost unquietnesse abides
with it if the minde be puzled the heart is troubled if the Pilot be disconsolate how are the passengers afflicted what teares what palenesse what wringing what fainting may one see there what sighing crying howling screeching may one heare In such a troubled case is the heart when God hides himselfe and will not be found like Rachell weeping for her children and will not be comforted because they are not But when the soul seeth God then it is quiet the cryes of the heart are stilled her wound is healed her paine ceaseth and all is calme 2. Ioy Ioy. This is an higher degree of comfort peace is negative comfort joy is positive comfort that is a cessation or mitigation of trouble this is an higher contentment that is like the laying of the storme this like the breaking out of the Sun a woman in travell when paine ceaseth is at rest but when a child is borne she hath joy Iohn 16.21 A condemned man when he is pardoned is at peace his feares and sorrowes cease but if with his pardon he attaine preferment he rejoyceth There is a kinde of joy in peace and so joy is the fruit of peace and rest but still it is a farther contentment than meere peace sorrow is turned into joy Joh. 16.21 but first it is turned into peace Ioy is the noone-tide of comfort and peace is the morning peace is a returne to it selfe after that it had beene tossed and driven from its desired state joy is an ascent above it self peace is a rest within it selfe joy carrieth the heart higher it is a kinde of elation b GaudiuÌ„ a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ios Scalig in Conject which if it be strong is called exultation which is a kinde of valting and leaping of the mind yea a leaping out of it self c Exultatio est gaudium gestuosum ab ex salto Becmde orig lat ling. peace is contentment when the heart is bounded by its condition and is not effused and poured out of its owne channell as the river is when the chanell is too scant or not passable but joy is an enlargement of the heart d Laetus qu. Latus Vt moerore contrahimur sic gestimus gaudio Sen. Laetis diffunditur per universum corpus calor ac plus foris motus ejus essertur ut tristibus intro Galen l. 3. de causis pulsuum Apud Cornel. a lap in Proverb 17.22 Dilatatur affectus per delectationem quasi se tradens ad continendum interius rem delectantem Aquin. 1.2 q. 33. a. 1. It is called enlargement of heart Psal 119.32 the heart opens it self and is filled with the thing it loves 3. Triumph and glorying Triumph and that in two things which is joy elevated and it consisteth in two things 1 A victoriousnesse and magnanimous conquest of heart over all things Victoriousnesse of spirit when the heart is raysed to this pitch of comfort in God all the world is brought under a man and the greatest evills cannot daunt There is such a gradation as we speake of Rom. 5. We have peace towards God ver 1. we rejoyce in hope ver 2. and not onely so but we glory in tribulation also ver 3. 2 A boasting and holy vaunting of heart Boasting in God the word which is used by the Apostle for glorying importeth a jetting or strutting of the neck e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cervix it is often used by the Apostle for boastings as 2 Cor. 9.2 Rom. 2.17.23 Chap. 11.18 2 Cor. 10.8 c. A man boasts when he is full of that which he thinkes excellent and to adde worth and excellency to him when a man counts it not onely happinesse but honor to have such a God and is not onely not ashamed of him but in his account magnified by him when he is able to hold up his spirit against the proffers and terrours of the world and doth professe to heaven and earth amidst all blasphemies jealoufies threats sufferings glory which is in the world that God is good sufficient worthy of all love feare and trust I say when the heart comes with undauntednesse and full contentment sets God against all this is a holy boasting of God or in God like that of David I will blesse the Lord at all times his praise shall continually be in my mouth my soule shall make her boast in the Lord Psal 34.2 In God we boast all the day long and praise thy name for ever Psal 44.8 Psal 64.10 CHAP. XXXIV The causes and roote of comfort NOw from the nature of spirituall comfort let us descend to the cause and roote of it and that wee may not run too large a compasse we will confine our selves to the causes 1 Efficient First cause efficient God 2 Materiall The efficient cause is various but we will only pitch upon the principall working cause which is God who is called the God of all comfort 2 Cor. 1.3 f Patrem dicens non unius misericordiae tantum sed misericordiarum Deum non unius sed totius consolationis qui consolatur nos non modo in hac vel ill 1. sed in omâ—i tribulatione c. Bern. Serm. 5. de natal Dom. here briefly two things 1 That it is of God 2 How wrought by God 1 That comfort is of God this appeares thus 1 Suppose a man dead in trespasses and sinnes here is required the same power to give comfort which is to give life 2 Suppose one troubled in spirit vexed with feares here no lesse power can comfort then the power of God For comfort in this case is an act of supremacy as in a civill state none can take off chaines of imprisonment but he that put them on all creatures in heaven and earth cannot loose him whom God hath bound though all should speake well yet if God frowne chide smite condemne this prevailes because he is supreame nothing can comfort but to have what God onely can give as pardon of sinne deliverance from hell c. and to know what God onely can reveale as whether sinne bee pardoned God reconciled c. these things God onely knoweth and none can know them but those to whom hee reveales them and farther when God afflicts he doth it for an end till that be compassed the soul lieth in the deeps grief and feare is to bring in the heart to Christ therefore none but he can take it off who is set to be the Physitian to cure the sores and wounds of a broken spirit and there is in the soule when God shaketh it with his power a disposition so set towards him that nothing can satisfie the soule but his favour 3 Consider what comfort is it is a strength or satisfaction of spirit That then which comforteth must be proportionable to or exceeding that which may cause griefe or trouble now if a man bee
seene nor eare heard nor c. 1 Cor. 2.9 The Gospel is divided into Doctrine The Gospel is divided into History The Gospel is divided into Prophesie 1. The Doctrine hath in it somewhat that is evident and easily falling in with reason for there are things in it appertaining to naturall Philosophie as elements men beasts trees c. to Ethicks as all the morall rules and vertues to Oeconomicks precepts for ordering of families to Politicks lawes for Cities and Common wealths These a naturall understanding can deale with But there are other things of more high nature which are called Supernaturall as the Trinity Incarnation Resurrection c. these are above reason 2. The History this is of things past and have no evidence to sense for what can the eye see of Paradise the Flood the Arke c. nor to reason by any thing in themselves how should reason conclude that such things have beene but that they are related and revealed 3. The Prophefie this is of things to come and so to come as that a man cannot see them as a Philosopher may see the effects in their Causes for they come within such a course nor can any creature by reason conclude their futurity but as their being depends upon Gods Will so their manifestation that they will come is only by Gods Word Hence it is that nature being so unapt to receive things upon trust and desiring to see all hold to rules of sense and reason is very hardly brought to beleeve the Gospell Because of this unbeleevingnesse wee need a divine assistance which is the working of faith and witnessing unto faith or to the beleever the truth of the Gospell there are many witnesses of the Gospel therefore it is frequently called the Testimony there is a cloud of Witnesses miracles Heb. 2.4 the Ministers and Apostles and Prophets among them especially Acts 10.43 c. 26.16 c. 5.32 the Saints Esay 43.10 but the Holy Ghost is the head of this Grand jury Heb. 10.15 1 Ioh. 5.6 he comes with his testimony and setleth the heart in assurance of the Gospell that it may finde firme ground and sure footing so long as faith is wavering comfort will be unstable the house cannot be strong if the foundation be weake the Gospell is the foundation and if that bee laid firme the whole fabricke of peace will stand strongly able to beare out all stormes and tempests The second question is concerning themselves Their interest and their interest in the Gospell For though a man know clearly what that faith and holinesse is which gives him a reall title to the promise yet he may be unable to know his faith to be that faith There bee many things which make true faith often hardly discernable 1. Great imperfection it is hard to know certainly when 1 plant is newly put up above ground what it is a low faith hath but little evidence there is a light in every grace to shew it selfe but as it is with some starres they are so small that they are scarce seene so a man may have faith and yet not be able to say positively and peremptorily that hee doth beleeve 2. The similitude of false faith and true a man may know in generall what is requisite to the nature of gold yet when he comes to apply his rules he may bee puzzeled because art can exactly imitate nature yea so as that a famous Painter was deceived by a flye which though it was artificiall yet he thought was naturall 3. The conscience is not alwaies a competent Iudge because it may be clouded with feares and jealousies 4. Satan often doth so snarle this question that the soule is not able to extricate it selfe Wee need therefore the helpe of the Spirit whose Office it is to be our Comforter And as conscience in its Court is witnesse advocate and Iudge n Ipse accusator Iudex Carnifex vermis remordens Quintil. l. 5 Instit so is the Spirit he is a Witnesse giving evidence concerning the fact that this is done i. e. that the man doth beleeve he is an Advocate to plead the lquity of his Cause and that by the law of grace he should live he is the Iudge by pronouncing sentence applying the Law of grace in a judicial way and saith the soule shall live But all are comprized in the testimony for it is a testimony clearing and determining the Case That there is such a testimony (o) S.S. donat animae pignus salutis scilicet test imoniuÌ„ quod silius Dei sis of the Spirit as doth evidence the â—yuth and sincerity of grace and consequently a personall interest in the promise appeares farther by these Arguments 1. Ber. Serm. 2. in Pent. ArgumeÌ„ts proving this testimony The spirit of bondage and the Spirit of adoption are opposed each to other Rom. 8.15 Now the thing wherein they are opposed is their proper working the one causing feare the other peace Looke then into the worke of the spirit of bondage and you will finde 〈◊〉 doth not onely enlighten the soule to know and apprehend in generall wrath against sin and to apprehend what sin iâ— but it evidenceth to a man particularly that his waies are waies of sin and conse quently works a kind of plerophorie of hell a dreadfull expectation of wrath upon himselfe so that a man comes to conclude upon conviction I am the man who have transgressed and I am the man which except salvation come to me in Christ shall be damned And as the spirit of bondage thus joyneth in the sentence of condemnation by stirring up clearing fixing and strengthening the conscience in like manner the Spirit of adoption worketh with Conscience in the sentence of absolution reconciliation and adoption 2. If the Spirit be a Comforter which will not be questioned it must witnesse the truth of our beleeving and by that our interest in the promise because till this be done till a man bee assureâ— that his faith is saving hee cannot bee satisfied in this question which now troubleth him whether hee shall beâ— saved or whether mercy be his portion There are three maine steps to comfort 1. Salvation comes through Christ in the free promise but here it yeelds 〈◊〉 other comfort but this it may bee miâ—â— if I receive it 2. The heart goeth 〈◊〉 to take hold of salvation this is a farther step to comfort and here the foundation is laid but yet though this bee sufficient to life and salvation in the end yet it is not sufficient to peace and consolation at present a man cannot bee satisfied till hee attaine a third thing which is this a knowledge that hee hath rightly and savingly received salvation 3. If the knowledge of the true definition of faith and holinesse were sufficient to give assurance to him that truly beleeves that he doth truly beleeve then none that are so qualified and doe reflect carefully upon themselves can be uncertaine or doubtfull whether their faith
3 This testimony is holy holy formally originally effectively it makes holy more humble more contrite more watchfull more zealous more thankfull c. That assurance which breeds vanity contempt of ordinances neglect of duties security in sinne is deceitfull and abominable Thus of the Efficient cause The matter of comfort now the matter of spirituall comfort followeth That which is comfortable must bee such as can in some measure satisfie and fill the desire and appetite of the soule for so long as desire is held from her object there is an unrest and unquietnesse in the heart there will be a whining and crying of spirit there is paine in hunger grief in want now as desire is an extension or reaching of the soule after something futable so it is not satisfied But 1 Eyther by possession of the thing 2 Or by hope and expectation So that the proper object of spirituall comfort is 1 Things spirituall given to us and received by us here as the light of Gods countenance the quicknings of his spirit subduing of lusts successe in our prayers tasts of heaven c. 2 Things promised as in the former desire is turned into joy and the accomplishment of desire becomes a tree of life Prov. 13.12 so here it becommeth hope and this hope giveth comfort it is the Anchor of the soule and the best cure of sorrow in the want of things future y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee are saved by hope Rom. 8.24 The maine things of our life and happinesse for eternity are ours onely in the promise z Hoc ipsum quod Christiani sumus spei est Cypr. de boo pat Concerning these things note 1 That the promise gives as strong comfort to faith as things present to sense yea greater For 1 The things to come are greater 2 More permanent 1 Cor. 13. 3 Sure a Fidelis futura veluti praesentia possidet magis ea adesse putat quam praesentia Clem. Alex. so that faith makes them as present Heb. 11.1 2 The soule may have the comfort of hope yet lose that of sense it may finde the way sad when it beleeves the end will be sweet 3 If a man lose the life and comfort of hope hee loseth the comfort of sense his way will bee sad who is afflicted about his end 4 According to the strength of faith and hopes claime comfort is advanced when hope fluctuates and lookes for eternall life onely as possible or probable then comfort also is unstable and weake but when it lookes upon it as certainly future then the heart hath a full rest Now having seene the nature and Causes Comfort may bee lost let us come to the defectibility of Comfort It may be lost the tenure of grace and peace is not the same in point of Comfort we are but tenants at will and may in a moment be turned out of a heavē upon earth into a hell upon earth Comfort is not of the being but well being of the Saints it is rather a reward than grace and belongs rather to glorification than sanctification Not joy makes a Christian but grace as it is the light not the warmth of the sunne that makes day so that this may faile 1. God may suspend his testimony or 2. Hee may let in Satan to afflict or 3. Hide himselfe and not meet them in approches to him in combats for him c. I must cut my selfe short here for I see the booke swels bigger than I desire Let this therefore suffice for entrance into the businesse it selfe CHAP. XXXV Of the state and degrees of this sad condition NOw I come to the sad state of the soule wanting the comforts of the Holy Ghost God withdrawing himselfe in respect of that gracious effusion of his mercy and manifestation of his love to the soule shutting up those sweet streames of refreshment which were wont to flow Here I will speake of 1 The Case 2 The Cure The state of a deserted and disconsolate soule requires to consider of 1 The nature of it 2 Degrees of it 3 Effects of it 4 Cause of it First then let us see what it is It is an eminent and abiding uncomfortablenesse of heart towards God or a losse of that comfort which the soule was wont to have in God 1 It is a losse of comfort in God A man may have much unquietnesse It is a losse of comfort towards God and yet not be in this case we speake of discomfort except the object of it bee Gods displeasure or departure makes not a deserted case A man may be afflicted in his spirit many waies yet Gods wonted presence may continue As the conscience of some sinne may cause much sadnesse and mourning eyther some sinne stirring or some sinne acted may much afflict but trouble of reluctance or sorrow of repentance are there and will be there where God is most present Paul is a patterne in the first Romanes 7. and David in the other Psal 51. The sinnes of others may disquiet Rivers of teares runne downe mine eyes because men keepe not thy lawes Psal 119. Lot Ezra all that have most of God have most of these sorrowes and these sorrowes are no miseries but mercies there is much sweetnesse in this temper The troubles of the Churches may in a way of compassion and sympathy afflict yea outward afflictions may in a naturall way paine the spirit for a time and the soule may mourne because of its deficiencies and poverty wanting that compleatnesse of holinesse which it desireth b Non perfecte de aliquo gaudet cui non sufficit Aquin though present degrees of grace are sweet yea because sweete the soule is not contented being in a state of want it will be in motion till it attaine the fulnesse Philip. 3.12 but desertion imports a losse of comfort in God 2 It is a losse of usuall comfort as the former kinde of desertions is a losse of usuall quicknings A losse of usuall comfort so this is a losse of usuall quietnesse And as there are seasons in which God gives more of himselfe in way of quickning then he will constantly continue so he gives comfort sometimes in such fulnesse as shall not alwaies abide Not of extraordinary comfort every day is not a feasting day Paul was taken up into the third heavens but he came downe againe the Sunne doth not alwaies shine in an equall lustre God sometimes gives coruscations of glory but like lightnings they shut in againe As a father sometimes sends for his sonnes from schoole and makes merry with them at home but these play times come not every day they must to schoole againe and live under tutors and governours till they come to full age God opens himselfe much at some times 1 In speciall approaches of the soule to him then a man seeth and tasteth such things that hee is loth to depart but these comforts though
they come from Heaven yet like plants that are carried out of their native soyle and climat keepe not their sweetnesse in a constant height a man warmeth himselfe at the fire and is refreshed but this refreshment weares off againe 2. In times of great afflictions the greatest comforts are usually found in sufferings then God opens himselfe 2 Cor. 1.4 5. The Martyres did shine like starres in the night of persecution and abounded most in comfort when filled most with troubles 3. In the Ordinances lively administred here so much is found that a man saith as the Apostle it is good to be here yea as Iacob This is none other but the house of God this is the gate of Heaven Gen. 28.17 * Tertul. l. de fugat Putat Iacobum hic vidisse Christum apud Cornel a lap in loc 4 In times of abundant sorrow and melting of heart God often in such cases breaks in with sweet effusions of peace as to Ephraim Ier. 31.18 19 20. 5 At the time of Conversion God often comes with extraordinary comfort many as one observeth came to Christ in their sins and went away renewed afflicted and went away comforted coming with an hell in their soules and going away with Heaven having a fulnesse of joy instead of a fulnesse of feares I need not make farther instances the case is cleare that comfort may fule yet except a man lose that comfort which he ordinarily did enjoy hee is not deserted 3. It is an eminent losse 3. An eminent losse it is not every cloud that makes night but when the ayre is full of darknesse 4. Not a fit but a state of uncomfortablenesse when the Sun is set 4. It is not a fit of uncomfortablenesse but a state an eclipse of the Sun makes not night hee is not a poore man that hath a present want but hee that lives in want every cold blast makes not winter Secondly The Degrees the degrees of this uncomfortable state follow to be considered there are some nights darker than others and some winters colder than other and there are degrees of Gods withdrawing from the soule 1. Degree when his quieting presence is much abated When quickning is abated 1. Not so full as hath beene 1. Not so full God seemes not so friendly but lookes somewhat more strangely so that the soule complaines as Iacob I see your Father countenance that it is not towards me a before Gen. 31.5 When the soule come to God it findes not those enliveniâ— and refreshing visions and tasts the 〈◊〉 of consolation that was wont to bâ— filled is now but empty the heavens aâ—â— not so cleere his hopes are not so full his knowledge of his happinesse 〈◊〉 more obscured and feares begin to ovâ—â— flow the light of Gods face is darlened and the soule is troubled 2. Not so frequent 2. Not so frequent the visits of the comforting Spirit are more seldome God holds off as if hee were about to breake off from the soule it is a griefe when a friend goeth often by us and seldome owneth us so it is heavinesse when the soule complaines to use the words of Iob in another sense Lo hee goeth by me and I see him not he passeth on also but I perceive him not Iob. 9.11 Time was when the soule had good newes from Heaven every day but now she is like the wife who when her husband is gone far from her heares but seldome from him returnes are not so quick at a great distance God is so sparing in manifestations of kindnesse that the soule thinks it long How long wilt thou forget me oh Lord for ever how long wilt thou hide thy face from me Psal 13.1 Is his mercy cleane gone for ever doth his promise faile for evermore will the Lord cast off for ever and will hee be favourable no more Hath GOD forgotten to bee gracious hath hee in anger shut up his tender mercies Psal 77.7 8 9. My soule fainteth for thy salvation I hope in thy word mine eyes faile for thy word when wilt thou comfort me Ps 119.81 82. 3. Not so permanent 3. Not so permaneÌ„t God comes and goes the day of their peace is often overcast the comforts which did flow ebb againe the soule is grieved as much with Gods sudden departure as delighted in his gracious presence it hath not so constant health but is well onely by fits the soule that was as a dwelling-place to her friend is but as an Inne now Hee whom shee loves comes rather as a stranger and as a passenger than an inhabitant so that here you may heare the Prophets complaint Oh the hope of Israel the Saviour therof in the time of trouble why should 〈◊〉 thou be as a stranger in the land and 〈◊〉 way faring man that turneth aside to tarry for a night Jer. 14.8 Comfort come like thin clouds that yeeld sweet showers but are soone gone the gourd whose shade was sweet soone withers thâ— heart is become like a cracked vessel which though it receive much yet holds but little the waters of life run out as fast as they come in The second degree of desertion and uncomfortablenesse Degree Much quickness but no quietness is when there is much quicknesse but no quietnesse grace lives but peace dies the soule is so farre happie that it seekes what it hath lost but herein unhappie that it finds not what it seekes it thirsts but drinkes not it runnes but obtaines not holiness is in flourish but it is the winter of comfort David was full of holy affections even when he was empty of consolation when is the heart in better case then when it cals inquires runneth weepeth sigheth cryes after God yet in such a case a man may want all comfort the richest ships may wander in the darke and be tossed in the storme sometimes a father will frowne upon the best and dearest childe the most living Christian may lay himselfe out for dead Ps 88. Grace and peace are not linked in indissoluble society these lovers may shake hands and part And the more a man abounds in grace the more grievous it is to want the comfortable presence of God a fathers frowne and such a fathers frowne is bitter to so filiall a spirit strangenesse to strangers is not strange but to lovers it is grievous But it is a lesse evill in it selfe when God is with the soule quickning it though he doe not comfort it then when God leaveth it in uncomfortable deadnesse though it be more bitter to sense yet in reason it is worse when comfort ceaseth and grace sleepeth at once 3. Degree when both are gone Degree When neither comfort nor livelinesse but a night of darknesse and wofull deadnesse covers the soule when hope and love are both in a damp so that a man is as farre from a holy and living state of heart as from comfort neither joying nor desiring but being fallen from the
1. Sleeping 2 Awakened First for the sleeping Christian First in the sleeping soule when he falls from a comfortable enjoyment of God as he is senselesse in a great measure so he is 1 Carelesse he sets not himselfe to regaine his lost friend but lyeth bound in chaines of sloath and sleepe as it is supposed David did till Nathan came to him to rouze him out of that slumbring state It is strange to consider how farre a living man may be overtaken with fits of deadnesse and how hee may bee so infatuated that he may bee robbed of his comfort as Sampson was of his strength when hee was asleepe 2 Declining in affection and vigour of an holy walking with God he now is hardly drawne to him and soone drawne from him hee comes unwillingly and abides with him unchearefully he comes slowly and goeth quickly having lost his first love he hangs the wing and flags in duties 3 Aptnesse to be drawne to evill having lost his comfort and his ancient vigour hee is easily perswaded to start from God God lyeth lower in his affection which is the bond of the soule and being cooled in love hee is more easily overcome while the soule is delighted in God it easily contemneth all vaine delights but now it becomes a prey to Satan in his tentations Solomon fell strangely when hee fell from God The heart will pitch upon something and if it have not its contentment in God it will hunt for it in the world hence it is that many descend from heaven to earth and fall from a glorious height of comfort in and from God to a worldly and sensuall condition feeding upon vanities and filling themselves with the creature so that their life is but a diversion to present contentments Now from these dull and sleeping persons In the awakened wee come next to such as are awakened to view what operation this mournfull state hath in them Among these there are different workings Evill Good First of the evill effects or consequents Evill effects 1 Heartlesse complaint this is found in some Heartlesse complaint who though they are in a degree sensible of their losse yet are not sensible enough so that though they complaine and grieve yet their sorrowes are not deepe enough they feele a burthen upon their spirits but they can beare it the heart is affected but not afflicted 2 A fruitlesse complaint Fruitlesse some are of a whining temper apt to fill the eares of all their familiars with sad relations of their mournefull case but there is little else to be found besides complaints the soule humbleth not himselfe before God nor contends in prayer nor striveth by the ordinances and holy walking to finde what it hath lost These men are like the sicke man who lyeth grieving himselfe but no way seeking in earnest to help himselfe or like Issachar crouching under his burthens Such spirits as these are of a stubborne temper and they have cause to expect such multiplyed uncomfortablenesse as shall enforce them to seeke after God with more seriousnesse and strength David stucke and came not off to a full endeavour of reconcilement with God till night and day the hand of God was heavie upon him so that his moy sture was turned into the drought of Summer Psal 32.4 3 Great unquietnesse g Afflictuâ— vitam in tenebris luctuque trahebam virg Aenead 2. Great unquietnesse in some the apprehension of losse of communion with God and sight of his displeasure workes to the height indeed yea so farre that it workes a Fever or rather a frenzy in the soule 1 Hard thoughts of God as if God were implacably incensed and so departed Hard thoughts of God that he would never more returne that he hath forgotten to bee gracious and hath shut up his mercy for ever so that there is no hope hee will not heare my prayer he hath passed a doome upon me and it must stand He is in one minde and who can turne him and what his soule desireth even that he doth he performeth the thing that is appointed for me therefore am I troubled at his presence when I consider I am affraid of him for God maketh my heart soft and the Almighty troubleth me Job 23.13 Sadnesse and feare cloud the understanding and cause monstrous apprehensions h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom 2. ad Antioch 2 Hard thoughts of themselves reflecting upon the time past as on a course of hypocrisie Of themselves upon the time present as a state of death and looking upon the future as without hope my sinnes are so mighty that they wil not be subdued and so many that they will not be pardoned God cannot shew mercy to me I shall surely dye I am counted with them that goe downe into the pit free among the dead like the slaine that lye in the grave whom thou remembrest no more and they are cut off by thine hand Psal 88.4 5. Thou hast removed my soule farre from peace and I forgot prosperity And I said My strength and my hope is perished from the Lord Dreadfull passions Lamentat 3.17 18. 3 Dreadfull passions as tremblings and shakings Feare came upon me and trembling which made all my bones to shake Job 4.14 The haire of my head stood up i Id propterea fit quod inâ—rorsum refugiunt spiritus cutemque destituunt Becm de orig ling. lâ—t obstuâ—ui ste â—erantque come Virg. vers 15. Marke me and be astonished when I remember I am afraid and trembling taketh hold of my flesh Job 21.5 6. sometimes also roarings are heard from these men My bones waxed old through my roaring all the day long Psal 32.3 My sighing commeth before I eate and my roarings are poured out like the waters Job 3.24 Yea so great is the anguish that oftentimes the body is wasted I am as a man that hath no strength Psal 88.4 k Animi aegriâ—udo morbus potentissimus animi dolor corporis languorem parit Comicus Vid Aquin. 1.2 q. 3â— a. 4. Yea sometimes they are tyred and weary of themselves and of life My soule is weary of my life Job 10.1 Wherefore is life given to him that is in misery and light unto the bitter in soule which long for death but it commeth not and digge for it more than for hid treasures which rejoyce exceedingly and are glad when they can finde the grave Why is life given to a man whose way is bid and whom God hath hedged up Job 3.20 21 22 23. In a word they thinke they can never complaine enough they account their misery beyond all words Oh that my griefe were throughly weighed and my calamity laid in the ballance together for now it would be heavier than the sand of the Sea therefore my words are swallowed up or I want words to expresse my griefe for the arrowes of the Almighty are with me the poyson whereof drinketh up my spirit the
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
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
Lord and his goodnesse Hos 3.5 3. Slightnesse of heart there is a certaine wantonnesse and trifling disposition in the heart that men are apt to bee superficial and imperfect in their waies and this God visits upon them 1. Dallying with sinne they will be playing with snares and baits and allow a secret liberty in the heart to sin conniving and winking at many workings of it and not setting upon mortification with earnest indeavours though they be convinced yet they are not perswaded to arise with all their might against the Lords enemies but doe his worke negligently which is an accursed thing and for this cause God casteth them upon sore straits The Israelites should have done the worke perfectly when they were commanded to roote out the Canaanites but because they were slack and did it but by the halfes therefore God left them as a scourge and as briars and thornes to be alwaies an affliction to them When you are pressed to fight for Christ and have taken up armes against the rebels in your hearts if you fight not with all your strength and pursue the victory to the utmost till you finde your enemies dead before you God may give you into their hands to lead you into captivity and to hold you in chaines that will eate into your soules and may in this distresse stand afarre off as one that knoweth you not 2. Dallying with duties men doe them as if they did them not without heart in a loose lazy formall livelesse manner and when there is such idlenesse and negligence and indisposednesse God comes in a way of anger to whip up the slothfull and unfaithfull spirit Duties of godlinesse are not onely a debt to God but a reward to us therefore in slightnesse there is not onely unfaithfulnesse but unthankfulnesse also both the Majesty and the Mercy of God is despised and can God be well pleased with such things Remember the Wisemans counsell Whatsoever thine hand findeth to doe doe it with thy might Eccles 9.10 You are in an evill frame of heart when you can doe the weighty things of God with slightnesse and because you serve God so hee therefore comes with a kinde of expulsion and banishment and throweth you out of his sight that you see what it is to dallie with God 3 Dallying with Ordinances Slight and carelesse attendance upon them God comes in a way of gracious condiscension and stoopes downe with offers of grace and mercy to poore dust and sets before them Jesus Christ the most precious treasure of heaven and earth and calls them to a neare conjunction and communion with himself and holds forth precious promises of life but what is the carriage of the soule It neyther mindes these nor vouchsafeth God in all his goodnesse so much as a looke or if it be affected yet but little it makes no great haste nor useth much sollicitousnesse or pains about the matter but as if the things were of no great importance it is very moderate and easie in making towards them neither that high hand that holds them forth nor that bloud that bought them nor that worth that is in them workes much but all is slighted and therefore God comes in the quarrell of these high things to vindicate them from our contempt and teacheth the soule by the sense of misery to value mercy and by the feare of hell to prize Christ and to be more serious in the Ordinances as meanes of that good which they have learned to esteeme by the want of it The Apostles rule is to worke out our salvation with feare and trembling Phil. 2.12 Salvation is a tender businesse and of great concernment and therefore will not be dallyed with What thinke you Shall God set that before you which is better than the world for you to abuse you your selves take away the bread when the childe playeth with it and shall the bread of life be slighted shall God stand waiting upon you with calls and calls and with gracious offers and will you dally with him Hence is that black cloud which now darkens the heavens over you You are growne wanton and except the Gospel come in a dresse to please you you slight it therefore God puts you into straits and then you will come with a stomack b Num tibi cum sauces urit sitis aurea quaeris pocula Hor. Ser. l. 1. Sat. 2. and in earnest 4. Living too much upon the creature Quest When is that Ans 1. When it takes up so much of a mans time strength thoughts affections When a man lives too much on the creature spirits that he is unfitted for God when the soule is sicke with a surfet of the world drunk with cares feares delights so that the heart is stollen away and an indisposednesse groweth upon the soule towards God This was Solomons case till God fetched him by imbittering his waies to him The world is allowed for a way or Inne in our travells but not for our home to be a staffe in our hand but not to have a throne in our hearts For this cause God raines downe wrath and bitternesse upon our spirits to weane us from the world and thrusts out Hagar to give Sarah more full possession 2 When a man cannot be without the world When it gaines so much in our opinion and affection that we thinke there is no life or subsistence without it this is that for which God comes and takes off the soule with a storme and rescueth the poore captive with violence that was held in chaines and makes him to see of how little use these things are in an evill day When the soule falls to adulterous leagues with the world that they are so conjoyned that it lives and dieth with the world God brings his bill of divorce and turnes off as it were the disloyall soule to her miserable lovers that it may see the folly and wickednesse of its way 3 When a man can live without Christ the pleasantnesse and abundance of earthly contentments have so bewitched him that he becomes like a Prince that hath such fulnesse that hee can raigne without Christ and saith in his heart as those We are Lords we will come no more unto thee Jer. 2.31 Oh what unworthy carriage is this What is Christ shut out that the world may raigne Expect God saying and doing to you as he did to them Can a maid forget her ornaments or a bride her attire yet my people have forgotten me daies without number Thou shalt goe forth with thine hands upon thine head for the Lord hath rejected thy confidences and thou shalt not prosper in them Jer. 2.32 37. While the Sun shines and the Sea is calme you may sport your selves in the deepe but when the storme comes then the harbour will be precious God will teach you that your life is in Christ and in a day of feares and affrightments of soul you will say None but Christ none but Christ God
will bring all the enemies of Christ under his feete and if there be a treacherous disposition like Ioab exalting Adoniah into the throne of David God will bring it downe Christ must have his owne place the throne must not be given to another If you so set up the world that you count it happinesse and seeke it more than Christ and are more carefull to leave this then Christ unto your children God will arme himselfe against you to subdue this treacherous conspiracy and rebellion against his anointed 5 Intractablenesse and stiffenesse of heart this is another cause of the clouding of our comfort God deales with the heart by coards of mercies and by bonds of affliction but mercies move not and afflictions prevaile not therefore God takes another course as Physicians when gentle meanes profit not apply sharper God wil not lose any whom he hath called therefore if they be stubborn and stand like rocks against all ordinary meanes he will come upon the tenderest part and use the sharpest way and when he comes in stormes and clouds who can abide it his rebukes are more terrible than thunder The spirit of a man may sustaine his infirmities but a wounded spirit who can beare Now the soule is hard set and comes upon her knees to submit her selfe and melts like waxe and yeelds to any thing it seeth an absolute necessity of agreement with God when it is beleaguerd with such trouble on every side David had enough upon him to have humbled him but his heart was strong till God put the cup of trembling into his hand and this wrought so that it fetched up all and brought the man in frame Clay is easily molded but the marble must have many blowes the Sun beames will melt the soft but brasse must be put into the fire A tender sprig is easily nipped but a stiffe Oake must be hacked and hewed before it falls A stout spirit brings much sorrow upon it It is a grievous temper if it be not bowed to God it groweth worse and worse if it be bowed it is often with great violence in naturall causes resistance increaseth the vigour and operation of contraries when fire and water meet in strong opposition how doth the stronger rage till he have got the victory If a man enter the lists with a stout a strong Antagonist he calls up all his spirits and power that he may get the conquest If a King send to deale with rebells if neither proffers nor patience nor counsells nor favours can prevaile he armes himselfe against them God will overcome if faire meanes doe not the worke then he awakes himselfe as a Lyon and comes as a man of warre and le ts flye his arrowes into the soule Iob 6.4 God tryed Ephraim divers waies but his heart yeelded not at last when warning pieces did not bring him God mounts his Canons against him and gives him a broad side For the iniquity of his covetousnesse I was wroth Isay 57.16.17 and then hee strikes sayle and yeelds Ierem. 31.19 6. Rigidnesse and unmercifulnesse to the spirituall state of others the Saints are sometimes much wanting in bowells of pitty and tendernesse and apt by censures neglects contempts and rough dealing to break the bruised reed it is hard to pitty much till they have felt much for this cause Christ was a man of sorrowes that we might be assured of his compassion c Haudignara mali miseris succurrere disco Dido Virg In all things it behooved him to be made like unto his brethren that he might be a mercifull and faithfull High Priest in things pertaining to God to make reconciliation for the sinnes of the people for in that he himselfe hath suffered being tempted he is able to succour them that are tempted Heb. 2.17 18. God chooseth broken vessels to powre comfort into that it may diffuse it selfe upon others Whether we be afflicted it is for your consolation 2 Cor. 1.6 Sense of the paines of a wounded spirit makes the heart tender and God loves such a spirit he abhorres pride insolence and unmercifulnesse in all but most in his children It is very unnaturall for fellow-members to be incompassionate one to another The relation requires love and love calls for mercy Christ is full of meeknesse and will not quench the smoaking flaxe nor breake the bruised reede and he that abounds in mercy loves mercy What if thy brother be low in gifts and grace yet know you not that the beauty of Christs body is made up as of the summetry and congruity so of the inequality of members and the least infant in grace is as the apple of his eye take heed of destroying by your uncharitable carriage the Temple of Christ or causing those to grieve whom he would not have grieved Is it for you whom he hath spared to deale so with your fellow servant your hard dealing is the way to bring you into prison and to lay you in chaines What if he be poore and meane yet looke not over him with disdaine Have not the faith of our Lord Iesus Christ the Lord of glory with respect of persons James 2.1 In this you are corrupt Judges Iudges of evill thoughts ver 4. these are chosen of God rich in faith heires of the Kingdome ver 5. If ye despise the poore it will occasion men to blaspheme that worthy name by which you are called ver 7. The Law saith If thou love thy neighbour as thy selfe ye doe well ver 8. You must be judged by this Law and hee shall have judgement without mercy that hath shewed no mercy ver 13. What if thy brother have many failings or have offended remember the rule Brethren if a man be overtaken with a fault restore such a one in the spirit of meekenesse considering thy selfe lest thou also be tempted Be are ye one anothers burthens and so fulfill the Law of Christ Gal. 6.1.20 Edoms sinne was great because he added affliction to Iacobs troubles Thou shouldest not have spoken proudly in the day of distresse c. As thou hast done it shall be done to thee thy reward shall returne upon thine owne head Obad. 12.15 7. Some great transgression there are dayly infirmities which have a pardon in course but though God be mercifull to the weaknesse of his servants yet if they sinne willingly and put out the light of Counsell he will put out the light of comfort If they breake the bonds of his government he will cast them into bonds of distresse David is a visible and knowne patterne in this case Sometimes the Saints take head and run like the wilde asse in the desart till her moneth come in which she hath tâ—avell and sorrow and sometimes they wound the honor of the gospel so bring a wound upon themselves a sword is sheathed in their soules and sometimes they will run to their old waies and this reneweth their old feares and breeds new troubles sometimes they lye long unhumbled
till God awake them with rods and raise them by kindling a fire about them rebellion brings many loads disobedience and impenitence are springs of bitternesse a fire comes out of this bramble to burne the Cedar of Lebanon Cause 5 5. Cause to shew that He is the God of all comfort 2 Cor. 1.4 He keepes the cisterne empty that wee may looke to the Clouds above that the pleasant fruit of peace hath her rootes in Heaven our owne hearts though they may bee planted with pleasant trees yet of themselves bring forth nothing but bryars And God loves to shew himselfe the Lord of these treasures of comfort that the heart may have no dependance but in him and that it may alwaies feare because hee can soone turne the clearesâ— day into the darkest night Comfort is not given us in absolute possession but wee are alwaies tenants at will If God will hee can in a moment lay our hopes and joyes in the dust and strip us of all our garments of joy and turne us into mourning And as light in the aire but as water not in the spring I but in the vessell so it may soone bee cut off God needs not goe farre to feeke a rod to whip us with if he doe but withdraw his comforting Spirit our spirit will soone proove an afflicting spirit The peace of the soule is by vertue of the power and presence of God but if hee depart all is in uproare our owne thoughts will bee as scourges the Roman Emperours kept Lions to destroy the Christians and our hearts are grates and dens of Lions if God let them loose on the rendings that are by them if God keepe not garrison the enemies will breake in so that all our peace is from him the brightest starre that shines most with light of comfort derives it from the Sun of righteousnesse And therefore that they may have a sight of that darke and dismall nature of their owne hearts he shuts in his light and then when the soule lieth in a mournefull and distressed case in deepes where it findes no nottome and whence none can deliver when a man seeth al creatures standing as dead pictures and reckons himselfe past all hope then I say God sheweth himselfe to bee the God of comfort by commanding light to shine out of darknesse and quieting the high and raging stormes which did beare downe all before them Cause 6 6. Cause To revive their esteeme of mercy When a man is first brought out of Babylon bee is as those that dreame the heart is full of gladnesse and the mouth of praise the birds sing sweetly in the spring When a man is newly brought out of the pit and delivered from the sorrowes of death which did compasse him about and from the paines of hell which gate hold of him while the prints of the chaine are on him and the scarres of his hurt remaine he saith as David I love the Lord because he hath heard my voice and my supplications Psal 116.1 I was brought low and he helped me Returne unto thy rest oh my soule for the Lord hath dealt bountifully with thee For thou hast delivered my soule from death mine eyes from teares and my feet from falling The soule is in a float at present but when the daies of mercy continue the remembrance of the daies of sorrow weares off and the fire of love begins to abate and Christ is not of so high account though at first hee was the chiefest of ten thousands the joy of their hearts yet now his love and kindnesse groweth stale therefore God sends back the soule into her old prison to feele the weight of her ancient irons and chaines and causeth her to put on her old cast garments of mourning that sackcloth and ashes which shee wore in the daies of old that by laying this rod upon her as the Prophet spread himselfe upon the dead child a new life comes into the dying love and now mercy is raised to its former price and Christ is advanced on high now the soule returnes with redoubled strength and with multiplied and increased thankfulnesse Cause 7 7. Cause That others may be instructed Sometimes God chuseth the most eminent to set them out as demonstrations of this That assurance is not essentiall to holinesse that their conjunction is not indissoluble weake ones might have thought their cause worse if they had seene much grace alwaies attended with abundant joy but now God sheweth that comfort and rejoycing is not alwaies the portion of the Saints that so in their darke nights when they see no light they may live in hope that the Sun will rise though their way be a darke way it may be a sure way 8. Cause Cause 8 To fit for speciall service They that goe downe into the deepes see many wonders which others know not Experience gives wisedome Many are kept in a low way and have neither strong feares nor strong joyes these are not as Davids Worthies but are Christians of the lower rank common souldiers many are carried much aloft in great hopes and flashes of joy but they much overlooke the things below many infirmities and failings lye undiscovered But when God fetches the soule downe and sets it to dig beneath this man is more enlarged in true wisedome and holinesse and carrieth a fuller knowledge of sinne and Christ and of hell and heaven than other doe and so is made a stronger and more compleat man As he that hath beene in all conditions and hath travelled through sea and land and seene many Countries gaines an excellency by his experience above others An bome-bred spirit is a low spirit God will not doe much with many but leaves them to this worke mainely to save their owne soules but he will use some as his agents and factors in his great designes and affaires of mercy therefore traines them up to the knowledge of heights and depths Some are ordinary passengers and it is enough for them to looke to themselves being able to doe but little for others but some must bee Pilots and therefore must bee acquainted with winds and seas and rocks and sands that they may not onely save themselves but others Afflictions come not empty handed but like a darke cloud bring much after them there are many things which a man cannot learne in bookes but hee must learne it in himselfe a Scholler may read and acquaint himselfe with the Art of navigation but that will not make him a good Marriner nor will the studie of warre make a souldier but experience makes both God doth all as in great freedome so in great wisedome and having appointed men to severall ends he leads them in severall ends and workes them in severall moulds out of the same lump hee makes some differing from others in forme quantity and excellency some metall which is for highest use he casts often into the fire It may bee God may call you out to suffer much for him and
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