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
thee but if thou forsake him hee will cast thee off for ever 1 Chron. 28 9. 2 When you do lesse then you have done When lesse done then hath beene though the cause be the same the same necessity still urging conscience still pressing opportunity still serving this was the sin of that back-sliding people Apoc. 2.4 They fell from their first workes Therefore Christ threatned to forsake them 3 When you doe lesse then those that have like abilities Lesse then others occasions engagements opportunities but much more clearely you sin when others that have more streights d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Asia dixit Agesilaus in Plut. more encumbrances lesse abilities lesse meanes lesse advantages shall exceed you in fruitfulnesse and all the wayes of godlinesse and piety 4 When you live not by what you doe When you live not by what you doe but lusts grow strong and grace weak and all is worse and worse as in the regiment of bodily health when a man declines it is a signe he hath not a due care of his dyet or rest or exercise you must hold up life the Church of Ephesus doubtlesse was doing but shee was still a loser her spirit and strength decayed as it is with him that is in his trade but doth not follow it to purpose and so goeth back in his estate according to the wise mans speech He becommeth poore that dealeth with a slack hand but the hand of the diligent maketh rich Prov. 10.4 By much sloth fulnesse the building decayeth and through idlenesse of the hands the house droppeth through Eccles 10.18 5 When God accepts not what you do When God accepts not what you doe when he is pleased with our wayes he sheweth his liking of them sometimes by a secret testimony giving Joy Our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have had our conversation in the world and more abundantly to you ward 2 Cor. 1.12 Enoch had this testimony that he pleased God Heb. 11.4.5 sometimes by rewarding as hee did Phineas Numb 24.11 12 13. sometimes by filling the heart with much spirituall life and vigour in the work but where God accepts not there is a damp upon the spirit the duty goeth forth like the Raven out of the Ark but returneth not as the dove with an Olive branch in the mouth a man is no way bettered by what he doth 6 Enquire into the reason why you do lesse then God cals for When the cause of defect is evill or insufficient and take a true account of thy selfe aske thy heart what moves and take a full answer from it for you may discerne by the reason that it gives whether all bee well or no no doubt but it will have somewhat to pretend but weigh all in the ballance if the reason be insufficient you are sinfully deficient as if you finde slothfulnesse loathnesse to bee at so much paines which was their fault none stirreth up himselfe to c. Esay 64.7 or if it be respects to thy lusts thy needlesse ease superfluous gaine unnecessary employment unseasonable delight these and such like robbing God of his due leave a great guilt upon the soule Quest 2. Quest How a man may know hee doth his duty when the heart is still pressed to more and more than is done Answ 1 Answ by Caution By way of Caution Answ By way of Proposition 1. Caution Be liberal be liberall keepe your hearts open and full for God though other things should be done yet the heart may and ought to hang most after God these paths are more noble more sweet more sutable to a holy heart a childe should be willing to doe what his father bids him though hee send him as David into the field to keep sheep but he had rather be in his fathers presence you should alwayes come to God with delight in him and go away w th desire after him as they say in meats it is good to leave with an appetite sanety is hurtful that friend is scarce welcome that is glad to be gone from us t is a signe you have little love to God when you come with unwillingnesse stay with wearinesse and goe out with gladnisse be ever bent towards him account your duties and converse with him your pleasant seasons let all other things be as your labour this as your meale bever think you do enough say as David I will yet praise him more and more Psal 71.14 Rationall else you may be oppressed 2 Caution be rationall Take heed of being bound with more lawes then are imposed by God and of adding to the yoke which he puts upon you there may be much deceit in this in having the heart engaged to more than God requires There are two things whild concurring with principles and dispoâ—tions that are good and holy Things oppressing may ven the soule with a kinde of spirituall oppression and extortion 1 An erroneous Conscience CoÌ„science erroneous as sometimes it erres by exacting lesse than â— should and giving acquittances when the debt is not fully discharged so sometimes it erres by going beyond its Commission and exacting above the bond A weak servant sent to gather up his masters debts may mistake his business by misjudging of the summes requiring an huÌ„dred pound where the boÌ„d is but for an hundred crownes The spirit of a maâ— is so apt to erre that like water which is hardly kept within its bounds if it transgresse not on the left hand by defect it often mistakes on the right had by excesse Thus superstitious spirits do more then they need and lye in the chaynes of their own making e Metum appellant Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de superstit subjection themselves to ordinances and wayes which God made not Superstition is prodigall and there is this quality in men that in those things which indeed are enjoyned of GOD they are deficient but in their owne inventions abundant they are loath that God should carve for himselfe but if God will take it of their cuâ—ting they will goe farre So the Pharisees who in a way of religion were most irreligious neglected judgement and mercy Luke 11.42 but in traditions and rules of their owne coyning they were very free and liberall â—apistry offends more by addition and multiplication in religion then by substraction And as the superstitious so the melancholy and fearefull spirit are often ready to goe beyond the line and bring themselves into inhabitable and unsufferable wayes of religion where the sunne of piety in a mistaking and yeelding spirit is so hot that nothing can grow for it nature is parched strength wasted health impaired estate neglected I have knowne some that have thought themselves ill imployed in any thing but in the exercises of religion and when they have beene in their businesse
you Whence come you He lives not like a subject to the world but as a Lord he examineth and judgeth all things he suffereth no vagrants but keepes all in order hath the genealogies of all things and reduceth them to their severall Tribes There is a certaine voice in things inviting home and proclaiming the causes to which they owe their being they carry a tye in which they are linked to their principles and by this line men might have conduct through the labyrinth of the Vniverse to the first causes Secondly Another rule is given Live according to nature This sounds harsh Qui mali sunt cos malos esse non abnuo sed eosdem esse purè atque simpliciter nego nam uti cadaver hominem mortuum dixeris simplicitèr verò hominem appellare non possis c. â—oeth d. consolaet Phil. l. 4. Prosâ— 2. Quicquâ—d à bono deficit esse destitit quo fit ut mali etiam desinant esse quod fuerant Idem Prosa 3. but it is because it is in their mother language who never heard of Christ but a good Interpreter will easily helpe the businesse There is in all men an implanted inclination to happinesse and an home borne Pilot to carry this in a right course but it is true though the former be not hurt yet the latter is a man is another thing then he was the soule is quick of foot but dull of scent her sayles are strong but her compasse is marred The practicall judgement the soules steares-man is dim sighted and takes rocks for harbours sea for land west for east earth for heaven But herein is mans great unhappinesse God hath opened a way to renew those blurred characters of knowledge which yet remaine as the light in the ayre after sunne set but man regardeth not The Scriptures are given by inspiration of God to make wise unto salvation but men are so farre from due seeking to lighten that glimmering snuffe of naturall understanding at this fountaine of light that they are in love with their owne darknesse they hate the light because their deeds are evill Finding the power of conscience a check to their lusts they resist it whereas they should rectifie conscience by the word and affections by conscience they perversely cast off conscience to give way to sinne yea of a grave counseller they turne it into a base flatterer to applaud their greatest folly and wickednesse But what will the end be Shall God come againe with tenders of mercy and a new league of friendship and shall man hang off Let those especially consider this to whom God hath come with many gracious visits and potent workings yet they come not in I did purpose and promise in the beginning of this Treatise to speake of Gods leaving such but I wanted opportunity at present I say no more now to them but this It is dangerous to despise grace and to resist the Spirit if he depart woe unto you your latter end will pay you for your folly and stoutnesse The day is comming in which God will follow after foolish man no more wonder at his patience that hath waited on the world some thousands of yeares already but this long lasting patience hath fixed its period then blessed are they that enjoy him as for all the rest adieu for ever then God will depart fully and eternally it shall no more be said Come but then Goe ye accursed into everlasting fire You have now your choice here is God and the world But this is folly men take that in a disjunctive sense which is offered in a conjunctive It is not said God or the world but God and the world In some consideration indeed they are divided but most make the worst choice Here begins that vast distance betwixt the Saints and the wicked they set out at first from one point but more diverse yea adverse wayes according to the difference of their ends a godly man when first he chooseth God becomes an happie man for his choice is his guide which sets all the wheeles in a right motion love is as the wing to the fowle or as the oares to the boate which move it and order it (a) Nec faciuÌ„t bonos vel malos mores nisi boni vel mali amores Aug. ep 53. p. 236. When this is done God and man brought together this sweet meeting and amiable conjunction is a great part of the plot of that eternall love of God who chose us that wee might be enhappied by answering his choice of us with our choice of him that hee may dwell in us and wee in him Me thinkes this world is like the Kings Court Si terram amas terra es Si DeuÌ„ amas quid vis ut dicaÌ„ Deus es Aug. children here are taken with pictures and feed their eyes and fancies with hangings and fine things but the wife and grave Statesmen passe by these their businesse is with the King most men stay in the out roomes and low things of the world and so are meane but blessed is the generation whose eye desire and way are unto God The creature is not capable of an higher blessednesse then to have God for his God They that dwell in God have a true dwelling men who live upon the creature doe not dwell but roll as Ships at sea or travell as wandring vagrants in God there is quiet abode and perfect rest for here is no evill nor want of God here is enough and such as may fit all times all conditions all occasions soule and body fully Here in these deepes are wonders for the minde to feed on here also is sea-roome of goodnesse for the vast appetite of man to floate in (a) Tu Deus te diligenti ostendis te sufficis ei Id. conf 12. c. 15. and the satiety of the appetite breeds all repose and joy Oh the delectablenesse of this condition In this is a depth of riches deepe riches that cannot be sounded and rich deepes that cannot be exhausted the Man CHRIST is the blessed channell betwixt the Fountaine and the Cisterne through which grace life peace strength glory come by a gratious and a glorious convoy every vessell shall have its fulnesse to all eternity sometimes indeed while this life lasteth the streames come fuller and sometimes slower sometimes Christ stayeth the current that we may thirst that after thirsting we may drinke againe with redoubled pleasure This is the maine of a godly mans unhappinesse that he neither hath a full nor a fixed state of comfortable communion with God in the world after sweet meetings come sad parting 's Nothing is fixed there is a flood and ebbe as well on land as in the sea and as well in things spirituall as in things naturall even those that are strongliest knit have a time of parting Nothing in nature is more conjunct then its owne frame yet this compacted composition admits a dissolution Man the epitome of the
in you as heretofore 4 A man is not so humbled the practicall understanding being renewed Not humbling is the Count Palatine d Curopalates vid. Seld. honoris tit next to God in the palace of the soule the power of judgement is in its hands it hath power to send out writs to summon men to its barre and to examine causes and to passe sentence and when God is with it it will afflict and chastise the soule for sinne So it is said that Davids heart smote him 2 Sam. 24. but when conscience groweth carelesse and men judge not themselves when they condemne not and afflict not themselves for sinne but the sword lieth still in the scabbard and execution is not done but crimes are winked at the offender is justified or spared it is a signe of a sleepe fallen upon them and that God hath withdrawne himselfe or if you be judged by the light yet are not humble if you can shift and ward off the blows of conscience so that it cannot wound you the efficacie of it is weakned and God is departed David was in this case his conscience was too dallying and indulgent it did not arrest him nor seise upon him with her wonted Majestie because God suffered him to he for a time as he permitted him to fall but when the spirit came in the ministery of Nathan then conscience was armed with a stronger power and laid hands on him bound him in chaines and laid him up in prison and now David humbleth himselfe confesseth his sinne weeps and sighs and mourns night and day and could have no quiet till he had his pardon and was reconciled to his God Psal 32. CHAP. IX When a man is deserted the minde is more vaine and abated in frequency complacencie consistencie in holy thoughts THe third evill that befals the minde is vacuity and emptinesse Third evill in the minde vacuity and emptinesse when God withdrawes himselfe it becomes like an empty house without inhabitant when the cloud of divine presence fils his tabernacle and the foule receives oracles from his mouth then a man hath sweet converse with him and walks with him e Pedibus duntaxat terram tangentibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chr. hom 3. de incompr Dei nat is a man with his friend as it is said of Noah Gen. 6.9 and Enoch Gen. 5.20 God is his centre and he is much in pursuit of him My soule thirsteth after thee and I will remember thee upon my bed and meditate on thee in the night watches my soul followeth hard after thee Psal 63. he was much in the thoughts of God God was with him f De Ignatio fabulatur nomen Jesu cordi ejus insculptum invcniri and he with God when he went to sleepe yea when he awakened his heart was towards him When I awake I am still with thee Psal 139.18 yea I am continually with thee and what was the cause of it Thine hand upholdeth me Psal 73.23 an awakened heart hath God ever in sight I have set the Lord alwayes before me Psal 16.8 As water striveth to ascend as high as the head-spring from whence it cometh so a heavenly Christian as he springs from above is ever streaming thither but there are times when the minde becomes vaine and very empty of God and full of vanity either being like a watch that stands still or like a Conduit-cock that runs at waste either sleeping and not acting or pouring out and spending it selfe upon things that profit not In this state the soule hath lost much of a threefold excellency which it had 1 Complacency in holy thoughts 2 Frequency in holy thoughts 3 Consistency in holy thoughts First Complacencie time was when the thoughts of Gods glory and mercy and works and word and of Christ and other spirituall things Lesse complacencie in thoughts of God were as honey feeding and delighting the soule meditations were great refreshments and recreations they were wont to fill the heart with sweet content and comfort adding much to all spirituall life both of grace and peace How precious are thy thoughts to me Psal 139.17 Juvat immensospatiantem vivere coelo David reckoned his recourse to and converse with God among his chiefe treasures And indeed what is better to man in a right temper then from the Nebo of a spirituall meditation to behold Canaan and by heavenly mindednesse to walke with Christ and Angels and Saints in heaven to have that in a kinde of presence by this prospective which is yet so distant This I say peradventure was your happinesse but now you are changed and fallen from this glory your soules creepe on the dust and savour not the sweetnesse of the things above they hunger not so much after that bread of eternall life but feed upon vanities and worldly things you are not so delighted in slipping out of the world and retyring your selves that you might be with God nay haply it is become a burthen e Nulla res tam facilis est quin difficilis sit si invitus facias Sen. ep 12. to fix your thoughts on that which was your food and life before your minde is become heavy the earth hath got into your hearts and weighed them downe so that you finde it hard and tedious to pully and winde them up to such spirituall and setled meditations in which formerly you have had delight if it bee thus it is a signe that God hath much withdrawne himselfe from you 2. Frequency Lesse frequency it may be it hath been the dayly course of thy soul to visit heaven soaring on the wings of an heavenly minde and taking her flight to God and Christ as the Eagles that flie to the dead body Mat. 24.18 thou wast wont to finde in every place a passage to thy God and wert often improving that quicknesse of thy minde which is able to step from the deepest dungeon to the highest heavens in a moment The mind is so quick of foote that it is swifter than the Sun and can move further in a moment than the Sun doth in a day and thou wert wont to send this winged messenger and it returned unto thee like Noahs Dove with Olive branches of peace and comfort in its mouth Indeed a Christian drives two trades in the world one is seene the other is secret and in this he is busie when hee seemes to be vacant and is least alone when most alone when he is mured up within his Chamber or walking in a solitary way he is conversing with such companions as the world is not acquainted with he is speaking with God and hearing God speaking to him words of wisdome making him wiser than the Auncient words of reproofe piercing like a sword yet not to hurt but heale and words of comfort stronger than death and sweeter than life yea when he seemes to be in the deepes of affliction he is mounted above all sorrowes and his soule is above
to each other by kinde entreating of their Ambassadours Judge thy selfe if thou hast been formerly fearfull jealous watchfull but now art growne heedlesse bold ventrous yea not only lesse fearing occasions of sin but also more delighting in them it is a sure sign that the temper of thy spirit is corrupted thou art growne worse 2. The law of God is lesse loved there are two branches of the law precepts The law lesse loved and prohibitions and our natures will more easily imbrace the one than the other we many times are content to doe much if the law require this or that we yeeld and consent to it but to be limitted and barred is most distastefull when men love their sins though they like not the law prohibiting those sins And looke into your selves for so strangely doe the regenerate sometimes degenerate that sometimes it is a displeasing thing that there should bee any law to crosse and thwart their desires and lusts yea to be angry with them that hold this law unto them so good Asah was overtaken 2 Chron. 16. the Seer struck at his sin with this sword of the spirit Asah stands up in defence of his sin and smites the Seer oh how far may the heart goe out from God what a thing is this that a renewed man should so farre decline as to love that which God hates and so to love it as to reject God to harbour it and to say in his heart oh that there were no bonds that I might be free oh that I had my will then would I repeale that law and returne to sin Lesse prayer against sin yet this is sometimes found but it is a signe of a man much estranged from the life of God 3. His prayer will be lesse against his sin that which we hate is our burthen and so far as the soule hates it it desires to be freed from it m Est intentio odii no cere nec cessat in laesione peccati sed in exterminio Gul. Paris de Rhet. Divin c. 23. Vere poenitens est Iuratus in mortem peccatorum ib. See how the Apostle cryeth out as a man tyred with the chaines of a grievous bondage Oh wretched man that I am who shall deliver me from this body of death Rom. 7. Yea and when hee felt his sinne stirring hee prayes and prayes and prayes againe to heaven for help 2 Cor. 12. There is a praying against sin while yet the heart is towards it but it is fearefull mockery of that Majesty to whom wee pray it may be a mans case that the power of conscience may enforce and extort prayer for subduing of sin and yet the power of sin may be such that it may hold the heart in the love of it But if you slacke in the sincerity and fervency of your prayers for mortifying grace you have abated in hatred of sin In the next place comes griefe for sin a grief rising and springing from the bowells of love to God this is a speciall grace which as it is from God so it is honoured with the promise of Gods presence For thus saith the high and loftie one that inhabiteth eternitie whose name is holy I dwell in the high and holy place with him also that is of a contrite and an humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones Isay 57.15 As when the streames are shallower it hath lesse of the fountaine so the lesse godly sorrow the lesse of God u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverb graec when a man is not so frequent in humbling his soule nor so full of griefe when sins wounds are not so grievous as they have been he hath no cause to 〈◊〉 downe and lament his case for God is departed in a great measure from him CHAP. XII The second rule to judge of Desertion is taken from the increase of sinne where how the increase of sinne may be knowne THe second rule to guide in the judgment of this matter whether a may be deserted or not is the consideration of his sinnes where sin is increased there is lesse of God sin is contrary to godlinesse and the nature of all contraries is that the intention and increase of the one is the remission and decrease of the other as in the ayre when there is most darknesse then there is leas◠light when the spirit of holinesse is present in his powerfull working then the power of sin is weakned but when he withdrawes his influence then sinne breakes out as when the Sun sets then the beasts that lay before lurking in their dennes come forth with roarings and howlings for their prey and as when the King is gone out of his kingdome then the trayterous rebells who before concealed themselves rise up in armes to work their wils And it must needs be that upon Gods departure and his ceasing the acts and operations of his power in the soule When God departs sin increaseth that sin must revive and returne upon a man with a renewed strength and prevaile much For 1. First Satan is vigilant For 1. Satan takes the opportunity and takes his time to doe all the mischief that he can when God leaves a man he seekes to make a re-entry as theeves break open houses and pill and spoyle in the absence of the master And indeed when God thus leaves the soule there is not a meere Desertion onely but a tradition also of a man into the hands of Sathan God permitting him to deale with the soule in a sort as with Iobs body to lay his hand on them to spoyle them to smite them with many soares and though he cannot slay them yet he may much hurt them so that they come out of his hands as the man in the Gospell that fell among theeves and was robbed and wounded and left half dead Luke 10.30 2. Sinne is potent Sinne is a potent thing it hath indeed many things against it but more for it and onely God above it so that if God cease to watch and keepe the heart in his way and to keep down this monster it will be stirring Take a short view of the power o◠sin It is compared to an husband which overcomes by kindnesse to a Lord which prevailes by power yea it is compared to the things of the greatest power it is called a Conquerour leading all in captivity a tyrant holding all in bondage a King holding all in subjectiō and draw near and see the strength of it Consider the City that she is mured in it is man an active creature and as fire is more fierce in gunpowder that in wood and rebellion stronger in a generall than in a peasant so sin is stronger for the subject of it hence it come that the devils exceed man in wickednesse because their natures are more active and more potent sin also is in the whole man therefore as fire that hath hold in every
part of an house burnes exceeding fiercely if men cease to quench it so sin rageth much when God ceaseth to slake it by pouring in his Spirit which is compared to water Ioh. 3.3 Ezech. 36.25 as sin is compared to fire Iames 3.5 6. Again behold the forts of sin which is carnall thoughts and reasonings which are called strong holds 2 Cor. 10.4 in which it both strengthens its owne power and defends it self against all adverse power Then behold her weapons every faculty ability endowment riches wisdome strength honour friends and the members of the body which are weapons of unrighteousnesse Rom. 6.13 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gre. Naz. orat 1. Then behold her allies and aides many things come in to contribute strength I say many things without a man as Satan by counsell suggestions perswasions diversions discouragements and strong operations And all the objects of sinne yea every creature and the examples and counsells of men yea and the acts of sin it selfe all these make the power of sin greater therefore considering these things who can wonder that there should be a renewing of the power and working of sin when God denyeth his gracious presence in the soule But about the renued power of sin consider But concerning this renewed power of sinne take these considerations 1. We must distinguish of sins every sin is contrary to all holinesse Sin must be distinguished and to the whole law in a sense because holinesse in the nature of it is contrary to sin and the law condemnes all sin as a transgression against it but some sins are more directly contrary to all holinesse as totall apostasie positive hatred of God c. these 1 Joh. 3.6.9 such as abide in Christ are kept from but other sinnes which are particular defects though in their kinde grievous they may possibly fall into c. But let me adde this caution 1. that they are seldome found in such if heynous evils 2. That it concernes men to watch because such waies are waies of death and the proper effect of great sins is wasting of the conscience and incensing of much wrath 2. The power which sin gains is but a limitted not an absolute power Christ is not willing to lose his subjects though he may suffer them to be vexed yet not conquered sin may rage but not rule or as I said its power is limitted 1. It is not full sin may have much power but Christ still keepes the throne though he permit it to doe much yet he keeps the Scepter in his hand yea though he let sin loose in a degree yet he holds the reines in his hand to curb it at his pleasure and though it find a part yielding in a man yet it ever finds a part resisting Gal. 5.17 he that hath fully and resolutely given up himselfe to Christ as a King can never admit of another Soveraigne it is not only contrary to his duty but to his nature and that anointing by which he is set above the world and above Sathan and above himselfe and under none but Christ This anointing is the Spirit of Christ which is a Royall Spirit and makes us Kings like himselfe both in Noblenesse of spirit which abhorres bondage to base lusts and in victorious power by which he overcomes all yea our strength is the bloud mercy power and truth of Christ who hath undertaken to rule his people with the rod of his strength Psal 110. and to beate downe their enemies with his Iron rod Psal 2. and he hath said Sinne shall not have dominion over you for you are not under the law but under grace Rom. 6.14 p Destituitur peccatū potentia dānandi et dominandi Epis Saris de justitia operum c. 5. vid. etiam Abbot Epis Saris animad in Thoms diatrib c. 21. God will throw out sin by pouring out upon his servants a spirit of repentance q Fortior est spiritus in nobis quia semper facit ut de malis actibus resipiscamus at caro praestare non potest ut resipiscamus de bonis Twis vindic l. 3. errat 8. §. 12. of faith of prayer and power yea and lust by winning looseth and her present renewed strength proves the occasion of her future and greater weaknesse r Pyrrhus Romanos vicit at mullos suorum in praelio perdidit et eis proinde dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. Apoph Vt vere possunt dicere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id ibid. For when the heart is awakened and seeth the ruines which lust have made now it stirres up it selfe and girds its sword and buckles its armour about it and the Spirit of the Lord comes upon it that it subdues her enemies and drives out those pests from her territories and takes up a resolution of perpetuall enmity and warre against them never to admit leagues or to shew favour but to be avenged on them not one shall escape Thus as the Sun sets in a cloud and seemes buryed in darknesse but riseth againe in glory and as the earth seemes vanquished and to lose her crowne and life by the fierce invasion of the cold armies of winter yet at last regaines her strength when the Sun breakes forth and untyes her bonds that her imprisoned power and life may come forth againe and now where are those blustering stormes those battering hayles those heapes of snow those nipping windes So the soul renewed though it may be farre gone yet shall revive again and sins greater rise shall prove her greater fall and at last shall perfectly be destroyed These being premised I say that the encrease of corruption is a signe of Desertion Cautions in concluding desertion by renewing of sin But yet with Caution 1 Caution take not all renewed motions and stirrings of lust for the renewed power of it ſ Actio violenta non est violentia patientis sed inferentis Guli Par. de tentat resist p. 284. col 2. for sin may stirre much where it is much weakned tentations may be stronger and so that grace which we have received may be lesse able to prevent all risings and workings of inherent lusts God may seeme to leave us when he doth but try and exercise us by suffering incursions of sin and by permitting us to be assaulted with Sathans depths and stratagems and power as hereafter I shall declare 2. Where repentance and prayers and resolutions are multiplyed according as the tentations motions suggestions and sollicitations of sin are encreased there sin though it seeme to grow doth not and he that argueth that God is absent because of his lusts so working should consider that those lusts doe not argue Gods absence but these graces stirring and working argue his presence Indeed where sin and lust is growne stronger there a man hath cause to conclude against himselfe that so farre as his sins have gained in him he hath lost of God Quest How may it be known
when sin hath thus revived and is become stronger Ans It will be necessary to consider foure things When sin is growne stronger it may be known by The roote The branches The soyle The fruit 1. The roote of sin First the roote which is the life of the plant is in the root and there is something which hath the resemblance of a roote to sin in the soule by the meanes whereof sin lives 1. Affection Affection and the minde 2. Vnderstanding The affection and love of sin is the life of it then sin dyeth when we hate it then it lives when we love it hence flow all resolutions to sin and all voluntary acts of sin and all yielding to tentations and occasions of sin love is an affection begetting union and action a man is desirous to be and doe that which he loves judge then theincrease of the power of sinne by the increase of love to sinne There are foure degrees of love to sinne Foure degrees of love to sin 1 Degree is a non-resolution against it t Cum non sit dicendus velle qui quod potuit non confecit non vult proculdubio resistere qui non facit quod potest ut resistat Aug. apud Parisiens which is when though a man be not come to a resolution to fulfil his lust Non-resolution against it yet he is not at all or but slightly resolved against it his hatred against it is not sogreat as hath beene therefore his watch is neglected his sinne connived at the course of mortification slacked though he open not the doore to entertaine sinne yet he leaves it unlocked and unbarred that if occasion present it selfe sinne may not be excluded u Planevult qui plene non est nolens qui deliberat descivit 2 An allowed desire of sinne desire is love or an act of love tending to that which pleaseth and suteth with the heart and as hatred begetteth an aversion Allowed desire so love begets desire when you finde a leaning and hankering and lusting unto sinne with allowance it is a signe of love and this is a wofull temper of spirit a Malorum ultimum est malasua amare ubi turpia non solum delectant sed etiam placent Sen. ep 39. 3 A resolution to runne to sinne when the heart hath decreed with it selfe that it will doe evill it is a signe of a great strength of sinne when a man retaines a purpose of sinning and for the most part is a token of a rotten heart What greater strength of sinne can there be imagined Resolution then against reason religion vowes threats promises heaven hell to maintaine a resolution of evill in the heart this begets a desperate prosecution of sinne and argueth a great measure of Atheisme and contempt of God and is ever joyned in persons enlightned with a resisting of the Holy Ghost in the counsels of his Word and the checks and dictates of conscience 4 A delightfull acting of sinne Delightful a â—ing and taking pleasure in unrighteousnesse as here the acts of sinne are very sinfull because the more an evill act is wilfull the more it is sinfull so the power of sinne is very great because the more it is in delight the more in the will and the more it hath of the will the stronger it is The second thing which is a part of the root The other root is the minde Which feedeth sinne and the maine part is the understanding as it is in the root of the tree one part conveyes sap to another and then that coveyeth sap into the tree so here affection feeds action and the minde feeds affection the minde gives strength to sinne 1 By good opinion of it that fleshly wisdome that is in us By good opinion of it that carnall minde is wholly for the strengthning of sinne and the more this ministers that which gives life to sinne the stronger it is as in the Church so in every particular man there is a false prophet and a beast the beast of sensuality and brutish lusts and the false prophet of carnall wisdome working miracles before the beast raising up many representations of a bewitching nature by which lust is quickned and strengthned now while Christ rules with power in the soule the beast is bound and the false prophet is silenced but when he departs then they are loosed and walke up and downe with power and deceit woring in the heart 2 In a word By working for it when the corrupt minde works unto sinne sinne is growne Quest How doth it worke unto sin Answ 1 By diverting it selfe from the thoughts that might detaine the heart from sinne By diversion being voluntarily inconsiderate 2 By studying to defend it b Excusare non excutere Sen. Protection either making it no sinne or small sinne being willingly carelesse to search and enquire into the utter sinfulnesse and exceeding danger of sinne 3 Drawing the heart to sinne by speculation Attraction presenting sinne to the heart as fire to powder by perswasion suggesting the sweetnesse advantage necessity smalnesse secrecie and singularity of the sinne or the possibility facility and efficacie of repentance to remove the guilt of it or such like shifts or stratagems doth the corrupt minde use by these perswasions and suggestions as by cords drawing and by gins entrapping the heart in sin now when the operations and efficacie of the minde in this kinde are increased then sinne is strengthened in the root 2 Consider the branches of your sinne The increase of sinne appeares in the branches as it is a signe the tree groweth when it spreads in this spreading of sinne observe 1 When thy sinfulnesse spreads into grosse sinnes When it spreads into grosse sinnes such as the Apostle cals the manifest fruits of the flesh Gal. 5.19 and the defilements of the world 2 Pet. 2.20 thou hast cause to reckon that thy sinne hath regained much strength 2 When it spreads unto many sinnes Into many sinnes and various lusts when swarmes of evils and many sinfull distempers are put forth as pride and envie and passion and earthlinesse and unbeleefe and impatience and the like it is a signe a disease hath much prevailed in the body when it hath brought it into a generall weaknesse so when distemper and sicknesse hath over-spread the soule so that it is every way disabled to an holy walking and over-run with various and manifold corruptions it is evident that sin hath gained 3 When those sins sprout up with liking Sinnes bewailed which you have confessed and bewailed if there were not a strong streame of sinfulnesse in your soule such a dam of resolutions and vows as is made with teares and heavinesse in repentance could not be so borne downe 3 Consider the fruits of sin The increase of sinne appeares in the fruits which are 1 Inclination which are 2 Action First inclination
yea it works not onely an eclipse of favour but dissavour they vexed his holy spirit therefore he was turned to be their enemy and be fought against them Esay 63.10 we must not conceive that there is any passion in God therefore that we may cleare this matter note that the spirit may be considered as having a dwelling in us or others so it is subject to passion that is that which is of God that renewed and heavenly quality in the Saints may be molested oppressed vexed so the Saints may grieve themselves and they may grieve others doing that which brings disquietnesse of spirit and though this spirit be humane yet in a sort it is divine and when the renewed part is grieved we may say the spirit is grieved as that unpardonable sinne which is a malicious opposing of the knowne truths and heavenly graces in others is called the sin against the Holy Ghost How the spirit is said to be grieved as it is in it selfe and so it is impassible but yet it is said to be grieved 1 Because those things that are the effects of griefe in a man are sometimes done by him as God is said to repent Gen. 6. and it is said he cannot repent Numb 23.19 that is the forme of repentance which is a change of minde cannot be in him who is unchangeable but the effects of repentance are wrought by God and these being signes of repentance when God doth them he is said to repent as when a man undoeth what he had done it is a signe he repents so when God was about to pull downe the fabricke which he had raised it is said that God repented that he had made it In like sort God is said to be grieved when he doth that which men grieved by others use to doe that is when he chides rebukes withdrawes c. 2 Because the spirit may have cause of griefe that may be done which gives just cause of griefe and which usually with men works griefe now it is not every sinne which is said to grieve as every offence with man works a displicencie but onely greater offences and evils worke griefe Now the things by which the spirit is grieved Spirit grieved by may be referred to two heads 1 Dishonour 2 Disobedience 1 Dishonour honour is a tender thing Dishonour and by how much the greater it is by so much the more dishonour grieves t Malim de me dici nullum esse Plutarchum quam Plutarchum esse malum et pejus duco mala de Deo sentire quam Deum esse negare De superstit We dishonour the Spirit 1. Negatively when we give not that esteeme to his graces comforts ordinances promises influences that we owe especially if our defect be common as a King would take himselfe dis honoured if his proclamations embasses pardons favours should not be entertained with high respect especially by such as are not onely subjects to his power but the objects of his speciall grace and favour when the Sabbaths are not our delight the word our treasure the promise our joy Christ our life then is dishonour done to God who made these ours by his Sons bloud and reveales offers and seales them by his spirit 2. Spirit dishonoured First directly Postively so we may be guilty of dishonour two wayes 1. Directly 2. Occasionally 1. Directly 1. When we have low esteemes of the counsells and comforts of the Spirit By low esteeme of it when we accept them not gladly keepe them not diligently being such precious fruits of so inestimable mercy if a friend send to his friend his counsells of love and the tokens of amity and they be rejected he counts himselfe dishonoured much more in this case doe we dishonour him who is so glorious and so gracious 2. When we preferre other thing◠before him Preferring other things before it as the wisedome of the fles◠before his counsells and sinfull contentments beggerly treasures vanishing trifles before his comforts what greate dishonour then that the things of the world should sit in the throne and the things of God in the foot-stoole that the slave yea the enemy should have more respect than the supreame Lord 3. When we charge our failings upon the spirit Charging our failings on him as if a subject should father his bastard upon the Prince false opinions boasting that we are taught of God rash and precipitant fiercenesse calling it the zeale of the spirit licencious walking styling it Christian liberty lumpish unchearfulnesse titleing it godly sorow and presumptuous peace naming it the comfort of the spirit what is this but to father errour madnesse wickednesse and dull or sullen sadnesse upon the spirit which is a spirit of truth a spirit of holinesse and a spirit of comsort Putting spirituall things to base employments 4. When men put spirituall things to base imployments as when we use our knowledge or any gifts of ability spiritually to pride covetousnesse fraud or any worldly end u Lucernam sur accrndit ex ara sovis c. repentè vocem sancta misit rebgio sceleste spiritu culpam lues in phaedr fab l. 4.68 this is as if the sacred vessels in the temple should be put to common employments or as if we should use the royall robes of a King to act a play This was Simon Magus his sin Acts 8. who would gladly have purchased those rare gifts of the spirit Themistocles graecum a pud persas interpretem intersici jussit iniquum ratus graecam linguam in iesum Barbarorum convertere Plu. in Them that he might seeme some body and enrich himselfe and thus many even of the godly doe much offend putting forth their parts too much to their owne advantage now what is this but to serve thy selfe of thy God and to make spirituall gifts the price of worldly vanities and what dishonour is this 5. When we are ashamed of the spirit before men When ashamed of him as when we dissemble and hide our graces lest we should be scorned when we count it a dishonout to us to be judged and called spirituall or persons walking in the spirit were it not a dishonour to a Prince that a subject and servant should be ashamed of his master his livery and service this is greatly threatned Whosoever shall be ashamed of me and of my words in this adulterous and sinfull generation of him also shall the Sonne of man bee ashamed when he commeth in the glory of his Father with the holy Angells Mark 8.38 2. As the Spirit may be thus dishonoured directly The Spirit dishonoured indirectly when we occasion others todishonor him so also he may be dishonoured by us when we doe such things as occasion it As when by our faulty and unholy conversation we occasion men to thinke and speake evilly of God thus did they whom God taxeth Ezech. 36.20 23. Rom. 2.23 24. these things seldome goe unpunished if blasphemy
but little of his trade and art cannot make compleat worke but his worke will carry a print of the weaknesse of his skill A famous Painter comming to his friends house and not meeting with him would not leave his name but with his pencill drew a line and bad the servant shew his master the line and when he came home and saw it he knew whose hand it was The Apostle tooke care to raise up the bounty of the Corinthians to such a height that something might be done that might be excellent and honourable 2 Cor. 9.5 So that all that you do wil be more mature and excellent by how much the more grace you have and the more perfect your actions are the better will your reward be they shall have more praise with God and your desire should be that all be done exactly l Perfectum esse nolle delinquere est Hieron Epist 1. de vit solit laude 3. Lesse sweete The more grace is raysed in you the sweeter will your way be and that 1. Because there will be a greater agreement betweene your spirits and your worke and rule what is the cause of that wearinesse in duty m Lassitudo est deficientia virtutis moventis Scalig. de subtil exercit 76.4 and backwardnesse to it but a disproportion betweene you and it when your hearts are more prepared you will be as a smooth bowle in a smooth way which runneth with much ease and few rubbes 2. There is a sweetnesse in doing good and the more you are able to doe the more sweetnesse you have the deeper you digge the more treasure you shall finde every action spiritually performed casteth a reward upon the soule it is like the pressing of grapes his labour droppes in that which is better than wine the waies of God are as beds of spices the more you walk in them the more they requite you with sweet delights and inward refreshments all the waies of wisedome are waies of pleasantnesse Prov. 3.17 Here motion is rest as in the heavens their perfection is their motion Gods waies are large the soule is most free and at greatest liberty in them n Libertas voluntatis est amplitudo c. Gibieuf de libert Dei creaturae l. 1. c. 1. Iniquitas arcta est sola innocentia lata est Aug apud eund 4. The lesse grace the more corruptions this is the nature of contraries which admit no middle thing More corruptions to partake of either that where one is not there the other is and the losse of one the more of the other as the lesse light in the ayre the more darknesse now so farre you are miserable as you are sinfull it is not immunity from calamities but from sinne which makes happy and what calamity is not upon him that hath many and strong corruptions thinke of all evills in the world and you shall finde them meeting in such a one his lusts are all evills and containe all in their bowells feares sorrowes wants warres chaines wastings sicknesse c. 5. The greater measure of grace brings in more comfort Much grace brings much comfort little grace will bring but little joy 1. The soule is not so capable much grace makes capacious a little vessell cannot receive much It makes the soule capacious a small candle cannot give much light The same promises are sweetest to the heart that hath most of God the same food is sweeter to a healthfull strong man than to a sickly weake man the godly here have the same objective happinesse with the Saints in heaven but not the same subjective happinesse they are more happy in heaven because they are more capacious and take in more of God 2. The lesse grace the lesse evidence of truth and of Gods favour as a letter written in small and imperfect letters is not so legible as that which is written with more full characters It gives more evidence you will be troubled to spell Gods love out of weak and low graces what is grace but a seale and stamp of God upon a man the more visible the seale is the more assurance it yeelds when a plant is in the sprout you can hardly discern what it is but when it riseth up into a tree it sheweth it selfe fully gold in the Oare cannot be discerned by every eye but when the earth and drosse is taken away then it is apparent in a cloudy night the little starres are hid but the greater are more easily seene 3. Comfort is usually given as a reward they that are very holy Comfort is the reward of grace and walk much with God in much love and heavenly mindednesse do usually exceed others in comfort Acts 9.31 They being edified walked in the feare of the Lord and the comforts of the Holy Ghost Though sometimes the best and chiefe of the Saints come short in comforts yet I say that they have cause more than others and it is by accident that they rejoycenot either they mind not what they have received or they are under a darke cloud of unbeliefe which cuts off the light of joy from them but whose fault is it the promise lyeth faire for them and they have a greater advantage to beleeve than others because with the promise they have a pledge 6. That little which you have is for this end left defective The end of what you have is to put you to seek more that labouring with meekenesse you might seeke continually for more God hath so ordered the conditions of his people that he will have them live in a perpetuall dependance and come daily to the throne of grace for almes and more encourage your selves for God is on the giving hand the dayes of the gospell are dole-dayes he hath reserved better things for his people now than he gave in former daies the Church of the Iewes was a child in Minority and had lesse Gal. 4.1 But in these times hee promised to poure out his spirit more abundantly Ioel 3.28 Which though it was literally fulfilled and more eminently in the comming of the Holy-ghost upon them Acts 2.17 yet it extends it selfe unto all the Church unto the end Acts 2.39 So the Apostle acknowledgeth an abundance of grace upon the godly afterward 2 Cor. 8.7 Ephes 1.8 Tit. 3.6 These times are also times of affliction and trouble and God is wont in such times to give much of himselfe therefore seek to abound and to this end labour to recover your selves and to gaine the good presence of God with you which you have lost CHAP. XXVIII Two directions how to seek recovery NOw I come to the third thing propounded in the way of cure Directions to further your endeavours of recovering your losse Direct 1 First quicken your desires after God for desires will yeeld a twofold advantage Quicken desires after God For 1. they have a promise 1. The promise is full to such as 〈◊〉 sire much
hearts to himselfe and the Saints doe not rest in these they doe not match with the handmaides the fruits of Gods love are sweet When for losse not onely as bitter but as a signe of Gods displeasure and because they are sweet therefore God is precious Christ is pretious to them that beleeve 1 Pet. 2.7 4. When your sorrow is not onely for the losse as it is your evill but also as it betokeneth displeasure in God a true friend is grieved when his friend leaves him and casts him off not onely for his owne great losse but for his friends anger he can as well be without his friend as without his love and is as loath his friend should be displeased as himselfe endammaged 5. When because by this losse you are disabled to serve him When your sorrow is that you have lesse strength to serve him grace hath a great recompence in it selfe but can you grieve that by bringing your selves into this state of deadnesse you have lived to little honour to your God When you can submit to all tearmes of reconcilement and are not now able to doe much for him this is ingenuous sorrow 6. When you can gladly submit to all conditions of reconcilement and of restauration though God require much or impose much yet you count all nothing in comparison of God can you say Lord command me chide rebuke smite doe what thou wilt ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit Themistocles Eurybiadi plagasque minanti dum sanum in praelio cōsilium decerit Plut. though it be through a desart yea through a Sea of straits and troubles yet I am content to goe so I may arrive at last at my desired end if I may have thy good presence it shall be enough if thou wilt come to me if I may come to thee every way shall be sweet though I goe thorow thornes and bryars to the raking of my flesh and the effusion of my blood yet this shall be nothing to me if I may enjoy my God who is all in all to me When your sorrow is ingenuous then you will find God yea indeed he hath found much whose frozen heart begins to thawe and to dissolve it selfe in showres of teares for the return of God unto his deserted soule the Lord hath looked upon thee if with Peter thou weep bitterly t Tunc peccator visitatur a Domino quando compungitur ad lacrymas nam et Petrus tunc flevit quando in eum Christus respexit Bern. de mod bene viv ser 10. Secondly bewaile the cause this is part of that cure which the great Physitian of soules prescribed to Ephesus languishing in a like disease I have somewhat against thee Bewaile the cause of the losse because thou hast left thy first love remember therefore from whence thou art fallen and repent Apoc. 2.4 5. Quest Whether the substraction of the quickning influences of the spirit be alway for sinne Ans 1 Answ 1. Sometimes it is like he doth it not because his people have sinned but for higher ends as Peter was left to be strangely foyled with fears of suffering falling exceedingly beneath his former spirit and resolution yet not for any particular sin of his but as it is likely that he might see how unable he was of himselfe that so all the glory of his future heroick acts and sufferings might come not to himselfe but unto Christ and so Paul was buffetted that he might not be exalted God let loose Satan not to punish but to prevent his sin 2 Cor. 10. so the case stood with the blinde man John 9.3 Ans 2 2 There is also cause in us though God make it not a cause to himselfe and to his action therefore your way is to consider your wayes Ans 3 3 God usually doth it for sin and if you search the Scriptures they testifie that sin is the usuall spring of this evill Sin separates betwixt us Esay 59.2 he bath threatned If we forsake him he will forsake us 2 Chron. 15.3 Quest Quest How a man may finde out what sin is the cause Answ Answ First sometimes the cause 〈◊〉 visible and a man can scarce look besides it 1. When upon some particula◠grosse failing a damp hath fallen upon him in such a case God points at the sin and discovers the cause of his displeasure by this sudden punishment inflicted on him Scriptures afford man◠instances of discovering the sin by th◠time of the punishment 2 It may be there hath been an eminent neglect of those meanes by which life was upheld and grosse carelesnesse in omission or palpable remissenesse is duties vanity of minde sinfull affections and other evils connived at have so broken in that a man may plainly se◠the time when his fall began and whe◠his sun began to set Secondly Upon consideration 〈◊〉 though the cause be not transparent i◠may be discovered and for help in this I will propound foure rules 1 Pursue your losse and sad condition to the birth of it consider how long this night of darknesse hath been upon you look back to the dayes in which you were happy in a living communion with God if a man have lost a thing hee bethinkes himselfe when he had it and where and so as much as may be pursueth his losse to the very time and place It may be when you come to this you will have much light to finde out how you lost your treasure God goeth not away upon small offences you will by searching finde the gap that let in these floods 2 Consider what things have beene most pressed by God from time to time upon you for though the whole law and all righteousnesse be enjoyned to all yet there are some things more especially pressed so Iosuah was much pressed to courage so much as if it had been his only taske Be strong and of a good courage only be thou strong and very couragiou◠Josh 1.6 7 9. The Israelites were mightily among other things called on to take heed of forgetting God and what he had done when they should possesse the land of promise Deut. 4.9 Only take heed to thy selfe and keep thy soule diligently least tho◠forget c. Chap. 8.2 5 10 11 14 18. And after their returne from Babylon some things especially were againe urged as not to mixe themselves with the heathen which things Ezra Neh laboured much in and to build the temple which the Prophet Haggai againe and againe enforceth c. So every Christian according to his station temper measure of gifts and graces relation age course c. is put upon some things in a speciall manner heare what the spirit saith the voice cals upon you it may be for more humiliation or more meditation or more thankfulnesse prayer reading zeale mortification of particular lusts now if you have been deafe to these cals it is like here grew the difference betwixt God and you for here is great
neither destroy thee c. Deut. 4.29 30 31. Take then the counsell of the Prophet which he gave to Israel when God was departed from them Oh Israel return unto the Lord thy God for thou hast fallen by thine iniquity take with you words and turn to the Lord say unto him Take away all iniquity and receive us graciously so will we render the calves of our lips Hos 14.1 2. That you may finde the like favour and God may do for you as hee promised to them I will heale their back slidings I will love them freely for mine anger is turned away from him I will be as the dew unto Israel he shall grow as the Lilly and cast forth his roots as Lebanon his branches shall spread and his beauty shall be as the Olive tree and his smell as Lebanon c. ver 5 6. When Ephraim repented and mourned God pittied him I have surely heard Ephraim bemoaning himself thou hast chastised me and I was chastised as a bullock unaccustomed to the yoke turne thou me and I shall be turned for thou art the Lord my God c. Is Ephraim my deare Son is he a pleasant childe for since I spake against him I doe earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. Jer. 31.18 19 20. You see then what encouragement you have to seek in this way for peace with God and for the quicknings of his Spirit which you have lost sin armes God against you but he cannot hold back mercy from the humble his promise hath given repentance a power to prevaile with him and he will not contend with the broken hearted hee hath a speciall eye upon mourners and will not hide himselfe from the cry of the afflicted a contrite heart is a sacrifice which he will accept Psal 51. He is nigh unto them that are of a broken heart and saveth such as be of a contrite spirit Psal 34.18 The father z Quit ille nobis intelligen lus pater Deus scilicet Tam pater nemo tam pius nemo Is ergo te filium suum etsi acceptīe ab eo prodegeris etsi nudus redieris recipiet quia redisti Tertul de poenitent Patris cibus est salus nostra Beda Ambr. in Luc. 15. of the Prodigall made hast to receive and welcome his straying son and rejoyced that hee that was lost was found again and that he that was dead was alive againe Luke 15. this is the way walk in it if God should deny such he should deny himselfe because he hath said though he hath been Sorely displeased turne you unto me and I will turn to you Zach. 1.2 3. Till you repent your sin is continued and conse quently Gods displeasure Therefore consider seriously of your case for want of serious thoughts doth great hurt so that though the heart bee affected yet not enough it seeth often that all is not well and knoweth the cause yet because these things lye not upon the spirit by ponderous thoughts a man beares his misery happily complaining but not wisely and strongly endeavouring to remove it And the heart is not soone brought downe you must hold up the objects of spirituall griefe by consideration that they may be able to beare downe the heart therefore be much in pondering these two things 1 The sad effects of the losse of God see what blindnesse barrennesse weaknesse depravednesse vanity feares accusations of heart what cryes and clamours in your soules and now what if afflictions come how will you be able to live in such a time other then a dying and a feareful life what if death come either a black cloud of darknesse will over-spread you or a storme of affrightments and terrors will torment you and now remember your sinne hath brought all this upon you 2 The sinfulnesse of the cause why did you neglect and despise your God if you had not set him shamefully at a low rate you would not have turned your back upon him what Could not the infinite Majestie and mercy of the Father the incomprehensible love of the Son the unutterable comforts of the holy Ghost prevaile with you Do you see what you have done have you not said to the Father I neither fear thy Majesty nor desire thy mercy and to the Son I care not for all thy love nor yet for thee that dyedst for me and to the holy Ghost I regard not all thy saving counsels living influences and high refreshments doe you not heare these pleading with you each for himselfe and each for all they are one and what you have done in this you have done against each and against all weigh well then what your carelesnesse and disobedience amounts to that you may meet him with an humbled spirit drenched in teares and clothed with shame put case now that God should requite you in your kinde and that his heart should not be towards you then you might bid peace yea life yea hope adieu for ever Consider further how God did follow you and entreated you not to goe from him did he not tell you he could not beare contempts and that you would repent it at last and will see that what you have done against him you have done against your selves did he not kindly use you and were you not alwayes welcome to him Oh my people what have I done unto thee and wherein have I wearied thee testifie against me Mich. 6.3 and when you were going did he not cry after thee Returne thou back sliding Israel and I will not cause mine anger to fall upon you for I am mercifull and I will not keep anger for ever Jer. 3.12 Yet you would not Consider now how long you have lived without him and how often God hath called upon you to consider your waies if you will let your thoughts out you will finde abundant cause of griefe and when you seek him with repētance you will finde him in mercy drawing neare and he will forget your unkindnesse and you shall heare no more of them doubtlesse your sinnes this way are very great so that sometimes God hath been put as it were to a stand what course to take when God had promised mercy to his revolting people he addes But I said how shall I put thee among the children and give thee a pleasant land and I said thou shalt call me my father and shalt not turne away from me Jer. 3.19 When the Church had been disloyall she at last fell to this course of repentance and see the issue A voice was heard upon the high places weeping and supplications of the children of Israel for they have perverted their wayes and they have forgotten the Lord their God returne ye backsliding children and I will heale your backslidings ver 21. and oh that you also would tread in their steps and say We come unto thee for thou art the Lord our God ver 22. CHAP. XXIX Two other
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
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
all forts and batters downe all comforts in former evidences as wals of paper it cuts off all reliefe and presents God unwilling to hearken to any reconcilement and it hath also many abettors which contribute strength to make this man more bloody as temper of body which powers in abundance of darke and black thoughts and passions and the Censures of others who by their cloudy aspects and rejecting carriages do sharpen the sword in the hands of an unbeleeving and accusing conscience that it may make more gastly wounds and draw out fuller streames of blood Thus the soule like the man that fell into the hands of Theeves is left halfe dead distracting and accusing thoughts are worse than robbers a man may say of them what David said of Goliahs sword There is none like that 1 Sam. 21.9 Here is a soare battell when the soule like Saul fals upon its owne sword 1 Sam. 31.4 2. The power of God God hath given to Conscience a commission to afflict God hath a hand in all things working and ordering hee can send Hornets into the soule even stinging thoughts and piercing feares He ruleth much in mens spirits and in these seas raiseth stormes at pleasure though hee worke not despairing thoughts in his yet he ordereth that unbeliefe which is in them and as he orders the finfulnesse of mens hearts this way or that way not being a cause of it so hee doth in this case yea hee doth present sin and wrath so that the heart being left to its owne darkenesse and unbeliefe cannot but be a cruell and active enemie against it selfe and now as the Prophet said in that case so it may be said to a man in this case Oh thou sword of the Lord how long will it be ere thou be quiet put up thy selfe into thy scabbard rest and be still how can it be quiet seeing the Lord hath given it a charge against Askelon and against the sea shoare there hath he appointed it Jer. 47.6 7. 2. 2. Into Satans hands Into Satans hands God may leave his people much to the will of Satan as he did Iob and he out of envie at our happinesse enmity against God hatred of us is willing to improve all his skill and power to afflict the Saints so that a man may here take up that complaint His troupes come together and raise up their way against mee and encampe round about my Tabernacle Iob 19.12 5. Degree Degree When to all this other evils are added when to all this he adds an accumulation of other miseries as 1. the disfavour of the Saints this is a great cutting to an holy heart for hee construeth their favour and disfavour to be the reflexion of Gods and inded oftentimes God sets on his Children against such as hee is displeased with as a Master of a family saith to his houshold concerning a child which hee will correct for much stubbornnesse shew him no countenance eate not with him keepe not with him so here God saith with such a one have no amity no fellowship no familiarity it was a great griefe to Iob and he complaineth of it Hee hath put my brethren farre from me and mine acquaintance are verily estranged from me my kinsfolke have failed and my familiar friends have forgotten me they that dwell in mine house and my maids count me for a stranger I am an aliant in their sight I called my servant and he gave mee no answer I intreated him with my mouth my breath is strange to my wife though I intreated for the childrens sake of mine owne body yea young children despised me I arose and they spake against me all my inward friends abhorred me and they whom I loved are turned against me c. Job 19.13.20 You see sometimes how even the nearest friends fall off with God and when divine grace is clouded nature it selfe is also clouded Heman also found this evill to all his evils Thou hast put away mine acquaintance farre from me thou hast made mee an abomination to them Psal 88.6 2. The losse of worldly comforts as peace liberty estate c. this was Iobs case Now when the soule is bereft of all comforts from heaven and from earth it is an heavie case 3. The losse of the meanes of grace God may remove his Candlestick and take away the Shew-bread the doores of his house may be shut or a man may bee imprisoned by sicknesse so that the clouds above and the springs beneath failing breed sore distresse 6. Degree Degree When all this is continued When all this is extended and continued so that a man complaines not of dayes but yeares of affliction a man may lie long in this miserable plight like Paul and his company to whom neither Sun nor Stars appeared for many daies a Nec mihi dant stellae lucem nec Cynthia lumen Causin aenigm 8. Acts 27.20 Hence come those mournefull sighings Lord how long will the Lord cast off for ever will he be favourable no more c. How many are the dayes of thy servant Psal 119.84 I am afflicted and ready to die from my youth up Psal 88.15 There may bee much praying that God would breake these darke clouds and shine upon the soule a man may cry with Iob Oh that I knew where I might finde him that I might come even to his seat cap. 23.3 and with the Church may call after him yet may complaine Behold I goe forward but he is not there and backward but I cannot not perceive him on the left hand but I cannot behold him he hideth himselfe on the right hand that I cannot see him Jobâ— 23.8 9. I sought him but I could not finde him I called him but hee gave me no answer Cant. 5.5 Thou hast covered thy selfe with a cloud that our prayer shall not passe through when I cry and shout hee shutteth out my prayer Lament 3.8.44 A man may seeke him in the Ordinances yet not finde him yea his sorrow may increase God may seem angry with his prayer Oh Lord God of hoast how long wilt thou be angry with the prayer of thy people Ps 80.4 And the Word may seeme to bee against him and may make his wounds sorer so that those words may well be taken uâ— by this afflicted soule If I goe into the field then behold the slain with the sworâ—â— and if I enter into the City then behold them that are sick with famine hast thâ—â— utterly rejected Iudah hath thy soule lâ—â—thed Zion why hast thou smitten us 〈◊〉 there is no healing for us wee looked foâ— peace and there is no good and for the tiâ— of healing and behold trouble Jor. 14.18.19 CHAP. XXXVI The effects and consequent of this sad condition IN the next place let us view the effects and consequents of Gods withdrawing and leaving the soule in this uncomfortable case The effects are various according to the quality of the persons thus deserted which are of two sorts
Lord and his goodnesse Hos 3.5 3. Slightnesse of heart there is a certaine wantonnesse and trifling disposition in the heart that men are apt to bee superficial and imperfect in their waies and this God visits upon them 1. Dallying with sinne they will be playing with snares and baits and allow a secret liberty in the heart to sin conniving and winking at many workings of it and not setting upon mortification with earnest indeavours though they be convinced yet they are not perswaded to arise with all their might against the Lords enemies but doe his worke negligently which is an accursed thing and for this cause God casteth them upon sore straits The Israelites should have done the worke perfectly when they were commanded to roote out the Canaanites but because they were slack and did it but by the halfes therefore God left them as a scourge and as briars and thornes to be alwaies an affliction to them When you are pressed to fight for Christ and have taken up armes against the rebels in your hearts if you fight not with all your strength and pursue the victory to the utmost till you finde your enemies dead before you God may give you into their hands to lead you into captivity and to hold you in chaines that will eate into your soules and may in this distresse stand afarre off as one that knoweth you not 2. Dallying with duties men doe them as if they did them not without heart in a loose lazy formall livelesse manner and when there is such idlenesse and negligence and indisposednesse God comes in a way of anger to whip up the slothfull and unfaithfull spirit Duties of godlinesse are not onely a debt to God but a reward to us therefore in slightnesse there is not onely unfaithfulnesse but unthankfulnesse also both the Majesty and the Mercy of God is despised and can God be well pleased with such things Remember the Wisemans counsell Whatsoever thine hand findeth to doe doe it with thy might Eccles 9.10 You are in an evill frame of heart when you can doe the weighty things of God with slightnesse and because you serve God so hee therefore comes with a kinde of expulsion and banishment and throweth you out of his sight that you see what it is to dallie with God 3 Dallying with Ordinances Slight and carelesse attendance upon them God comes in a way of gracious condiscension and stoopes downe with offers of grace and mercy to poore dust and sets before them Jesus Christ the most precious treasure of heaven and earth and calls them to a neare conjunction and communion with himself and holds forth precious promises of life but what is the carriage of the soule It neyther mindes these nor vouchsafeth God in all his goodnesse so much as a looke or if it be affected yet but little it makes no great haste nor useth much sollicitousnesse or pains about the matter but as if the things were of no great importance it is very moderate and easie in making towards them neither that high hand that holds them forth nor that bloud that bought them nor that worth that is in them workes much but all is slighted and therefore God comes in the quarrell of these high things to vindicate them from our contempt and teacheth the soule by the sense of misery to value mercy and by the feare of hell to prize Christ and to be more serious in the Ordinances as meanes of that good which they have learned to esteeme by the want of it The Apostles rule is to worke out our salvation with feare and trembling Phil. 2.12 Salvation is a tender businesse and of great concernment and therefore will not be dallyed with What thinke you Shall God set that before you which is better than the world for you to abuse you your selves take away the bread when the childe playeth with it and shall the bread of life be slighted shall God stand waiting upon you with calls and calls and with gracious offers and will you dally with him Hence is that black cloud which now darkens the heavens over you You are growne wanton and except the Gospel come in a dresse to please you you slight it therefore God puts you into straits and then you will come with a stomack b Num tibi cum sauces urit sitis aurea quaeris pocula Hor. Ser. l. 1. Sat. 2. and in earnest 4. Living too much upon the creature Quest When is that Ans 1. When it takes up so much of a mans time strength thoughts affections When a man lives too much on the creature spirits that he is unfitted for God when the soule is sicke with a surfet of the world drunk with cares feares delights so that the heart is stollen away and an indisposednesse groweth upon the soule towards God This was Solomons case till God fetched him by imbittering his waies to him The world is allowed for a way or Inne in our travells but not for our home to be a staffe in our hand but not to have a throne in our hearts For this cause God raines downe wrath and bitternesse upon our spirits to weane us from the world and thrusts out Hagar to give Sarah more full possession 2 When a man cannot be without the world When it gaines so much in our opinion and affection that we thinke there is no life or subsistence without it this is that for which God comes and takes off the soule with a storme and rescueth the poore captive with violence that was held in chaines and makes him to see of how little use these things are in an evill day When the soule falls to adulterous leagues with the world that they are so conjoyned that it lives and dieth with the world God brings his bill of divorce and turnes off as it were the disloyall soule to her miserable lovers that it may see the folly and wickednesse of its way 3 When a man can live without Christ the pleasantnesse and abundance of earthly contentments have so bewitched him that he becomes like a Prince that hath such fulnesse that hee can raigne without Christ and saith in his heart as those We are Lords we will come no more unto thee Jer. 2.31 Oh what unworthy carriage is this What is Christ shut out that the world may raigne Expect God saying and doing to you as he did to them Can a maid forget her ornaments or a bride her attire yet my people have forgotten me daies without number Thou shalt goe forth with thine hands upon thine head for the Lord hath rejected thy confidences and thou shalt not prosper in them Jer. 2.32 37. While the Sun shines and the Sea is calme you may sport your selves in the deepe but when the storme comes then the harbour will be precious God will teach you that your life is in Christ and in a day of feares and affrightments of soul you will say None but Christ none but Christ God
the sweete gust and taste of those things which did refresh the heart are cut off if God put forth himselfe in a way of help the thirst and labour of the heart will bee much after God Psal 63.8 but if God withdraw his hand either the heart lyeth sleeping and feeding upon inferiour things like the Prodigall who when he had not bread fed upon chaffe and draffe or else it faints in discouragement hangs the wing and lyeth in fruitlesse and mournfull dejectment either fearing to draw neare so great a God or thinking it in vaine to stir It is hard to live by faith when all sense faileth and to retain a living hope when feares break in like a flood All these things considered doth it not much concern us to endeavour to keep the good hand of God with us in all our wayes Let this suffice for perswasion CHAP. XIX Directions how to retaine a divine quickning presence with us THe next thing is directions how we retaine the happinesse of divine assistance 1 When you have it Direct Acknowledge it acknowledge it 1 With thankfulnesse prize it for it is a precious mercy it is a multiplyed favour With thankfulnesse how much have you in this one thing All the comfort and sweetness of duties the quietnesse and liberty from lusts the fruit and efficacy of ordinances depends upon this if God hold back this one mercy all these are gone consider what a difference is in your selves and wayes when you are carried in the gracious armes of God your helper and when you are left to walk in your own strength Oh how great is Gods goodnesse to you hee calls upon others for the same things and Conscience stands as Pharaohs task-masters requiring the tale of bricks but not allowing straw it impels and presseth but gives no enlargement of heart and buffets and wounds them for neglect as the hard Creditor that taking the poore debtor by the throat saith Pay me that thou owest me but yeelds him no power to do it thus God might deale with you also for he oweth not assistance to us but we owe obedience to him remember we had power and it is just to demand what we cannot doe because the weaknesse that is in us is of our selves we have impoverished our selves Therefore when in much mercy he puts forth his hand into the work with thee be very thankfull If the work be not done he is no loser if done and well done he is no gainer Iob 22.2 Chap. 35.6 7 8. Psal 16.2 But the gaine is all to thee all the good that comes by it is to thy selfe And this also take into thy thoughts it is a signe of great loving-kindnesse consider the infinite distance betwixt thee and the great God would a King sit downe to worke for and with a mean man in his trade to help to maintaine him one thing more I adde that you have cause to be thankfull because by this God testifieth his acceptance of thee and of thy way or else his hand would be farre from thee get therefore and keepe thy heart in a thankfull plight this is one way to continue it 2. With faithfulnesse With faithfulnesse take heed of taking from God to set up thy self u Iovi custoditemplum seque in sinu Dei sacravit Domitianus quod ipsum in se ditione Vitelliana conser vasset Sueton. in Domitiano Huc omne principium huc reser exitum Horat. l. 3. od 6. put not that to thy account which belongs to him take heed of sacrificing to thy strength or parts acknowledge that all the excellency of all thy actions is of him God is very jealous of his honour x Agasi cles extorris est sactus quod tripodem quem ipse ludis obtinuerat non dedicasset Deo Herod l. 1. and as I have said oftentimes leaves his people to feele their owne weakenesse because they honoured not his strength If the faculties of thy soule bring in willingly and plentifully offerings unto God say as David when so much store with much freenesse was brought in by the people to build the Temple Now our God we thanke thee and praise thy glorious name for who am I and what is my people that we should bee able to offer so willingly after this sort For all things are of thee and of thine owne we have given thee O Lord our God all this store that we have prepared to build thee an house for thy name commeth of thine hand and is all thine 1 Chro. 29 14.16 So the Apostle when in that distresse before Nero he was so couragious did not ascribe it to his owne strength but acknowledged that it was the Lord. The Lord stood by me and strengthened me 2 Tim. 4.17 It was his way to strip himselfe and to cast the honour of all his ministery and actions upon God By the Grace of God I am that I am 1 Cor. 15.9 10. y Si quid enim recti gerimus Domine auxiliante te gerimus tu corda moves c. Prosper and you see with how full a gale of Divine grace he was carryed in all his way Learne therefore in all things wherein the excellency and life of grace shines forth to know that as the starres shine not by their owne light alone but by a light which they have from the Sun so thy lustre and vigour in thy way is not of thy selfe but from him who is thy life that thou mayest not draw downe that to the feeding of thy pride which should be to the glory of God z Si aquam hauris puteum corona Fontinalia festus erat Dies Romae quo in foutes coronas projiciebant puteosque coronabant Varro l. 5. de lingu lat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ever thou dost when ever thou art carryed through any service still say as the Apostle Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God 2 Cor. 3.5 I may say in a spirituall sense as Solomon in a naturall Honour the Lord with thy substance and the first fruits of all thine encrease so shall thy barnes be filled with plenty and thy presses shall burst out with new wine Prov. 3.9 10. As by the first fruits they acknowledged that all was his and that it was not their tillage and labour but the influence of his blessing which caused the fields to be clad with grasse and stored with corn so doe thou acknowledge that it is not any thing in thee but all of God that thou bringest forth the fruits of righteousnesse and then his promise is to be with thee and to make thee to abound still and to bring forth more fruit Psal 73.23 24. 2. Use his help when he comes with excitements and enlargements of heart Direct Vse it when you have it turne not back the inspiration of the Almighty quenching the spirit is often the cause why God shuts in
his Spirit I have spoken of this before but I will adde somewhat more here in discovery show men sinne against the Spirit Know therefore that thou mayest grieve the Spirit Grieve not the Spirit not onely by doing evill voluntarily against knowledge but also by omitting good remissenesse in good 1. By omitting of a knowne dutie By omission of duty when God sheweth you what is good and stands ready to helpe you if you walke not in your way you provoke him to leave you and because this is â—n evill so incident unto men through doth and worldly affections and distractions I will briefly declare 1. the sinfulnesse of it 2. For 1. It is sinfull It is a denying of Gods due the foolishnesse of it First It is a denying of God his due a withholding from him that which â— due to him as you are his creatures sovants children a people in covenant he comes not to you as that cruell sovant to his fellow servant Matth. 18.28 29. but he entreats and graciously moves for his owne he forgave you all your former debts and now though â—â— might demand the whole yet he is content to take it as you can pay it and will you now deny him the flesh calâ— and you yeeld the world command and you obey yet you are not debtorâ—â— these but to the Spirit Rom. 8.12 God comes with one hand to give as wâ—â— the other to take and he gives more to you then he demands of you â—â— gives you leave to aske him what sâ—â— you will Matth. 21.22 and is not bâ—â— ward to heare He doth not turne baâ—â— your prayer Psal 66.19 20. he nâ—â— have said upon your praying to him Solomon of Adoniah God doe so to â—â— and more also if Adoniah have not spâ—â— this word against his owne life 1. King 2.18 And if he should shut out your prayer what a sad case would you be in therefore be not of a withdrawing heart to deny God Consider further when you doe neglect and refuse to doe your duty you deny his Soveraignty and in effect you say as Pharaoh Who is the Lord that I should obey his voyce Exod. 4.3 and as those rebells this man shall not have dominion over us Luke 19.14 And your denying of God in this kinde Your denyal worse than the denyall of of others is worse than when the vicked and such as are forsaken of him doe deny him for 1. they stand not so â—ngaged unto God God hath not paid so deare for them You are more engaged he hath not done that good for them that he hath done for you they have not so given up themselves to him as you have done yet then they doe not what they know he visits their sin upon their heads God took the Kingly throne from that great King Nebuchadnezzar for his sin and so God dealt with his son Belshazzar the reason you may see Dan. 5.22 Thou O Belshazzar his sonne hast not humbled thy selfe though thou knewest all this 2. You deny God in a sinall matter You stand with God for a small matter having given up your selves to God if a man sue to a woman hetaketh it not so ill that she will not bestow her selfe upon him as being his wâ— that she denyeth him some particula duty 3. You have found muchgood in the way They never knew that of God not of his way as you have done they think it is a hard way and that God is an hard master but you have found much good 1. A gracious assistance God meeting you in the way with a gracious hand of help 2. A sweet recompence the work hath beene your wages it hath brought meat in the mouth There may be speciall and great finfulnesse in omission therefore it is very sinfull for you to withdraw from the way Secondly there be other particular aggravations of thesinfulnesse of this respecting the duty In respect of the duty neglect 1. In respect of the duty omissâ—â— becomes more sinfull When the duty is of great importance 1. When the duty is of great importance when much hangs upon it a 1. the dutyes of publick places Magistracy or Ministery for if such be neglected much evill followeth 2 the dutyes that have greatest influence into the life of a Christian as meditation searching the heart repentance c. If these be not done God loseth his due many other wayes because the spirit and life of other dutyes depends upon these all dutyes are necessary but some are of more importance there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things must be especially minded Matth. 23.23 Luke 11.42 2. When the duty is much enforced When much enforced by former resolutions by present impulsions 3. When muchgood hath come by it When you have found much good in it 4. When it is most facile in respect of ability and opportunity in such cases the disobedience of the heart is greater When most facile and so the sinne also is greater 2. In respect of the neglect the sinâ—ulnesse is encreased In respect of the neglect 1. When it is extended when volintarily a man lives in neglect of that he knoweth When extended 2. When not lamented the heart being not only stubborne Not lamented but secure senselesse impenitent in these cases this sin becomes exceeding sinfull and very provoking 2. Secondly as it is sinfull so it is foolish As you have seene the sinfulnesse so cast your eye upon the foolishnesse of denying God what he calls for 1. Against true reason In every voluntary action you have a reason that moves you a Voluntas est appetitus rationalis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. l. 1. c. 10. especially when two wayes are set before you now then consider what it is that moves thee to withdraw thy selfe from that unto which thou art excited of God what is it the shunning of any evill thinke then if the good which is in Gods way be not greater then all evill and if the lesse of God be not a greater evill thin all the evill thou shunnest or what is it the difficulty of the duty think the hast thou not found the way smooth doth not God offer his hand with the to the worke what is the worke to the wages or what is it to gratifie thy seâ— with some present advantage think then if any thing can be good with out God and if there be not a greater good in his way and if thou maist not have that very thing in Gods way which thou seekest out of it Thus you will finde that without reason you deny God 2. It is a leaving that way which wisedome and goodnesse direct to God hath devised the best way for your good his wisdome and goodnesse have conspired to prepare that way which might be best for you therefore to follow your owne counsells and affections before his counsell is folly
see all that God hath done looke into this visible world who could have by wisedome framed and ordered every thing in that order and beauty as all things nowstand by his hand yet this is the great foolishnesse of the world men thinke they can order things better for themselves then God hath done and this very principle is the maine roote of all the strayings of men But suppose a ship at sea in the windes among many rocks whether were it better that the By lot who is skilfull should steere her or the passenger who knoweth not his way Consider that good and evill are hardly knowne they many times are veiled with such visages that there need wisdome to discerne and it is alwayes safest to follow the greatest light your wisdome is but borrowed it is but a drop from that Ocean of wisdome which is a him who is wisedome and it was given you for this end that you might be ordered by his wisedome to the true and to the greatest good as the eye in the body was given you not to be a sole and sufficient guide to the body but that by it you might be capable of the light of the Sunne without which the eye cannot see therefore it is folly to be ledde by your owne spirits and not by Gods 3. You crosse your hopes You crosse your hopes and prayers for it is in vaine to aske or expect any good but in the way of good b This is to doe as those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. apud Laert. l. 6. Beat◠quippe vult esse etiamsi non sit vivendo ut passit esse Quid est ba◠voluntate mendacius Aug. de Civitat Dei l. 14. c. 4. apud Camd. collat Amic God that undertakes to save you hath shewed you the way now if you refuse the way you refuse your owne good Psal 73.24 Thou shalt guide me by thy court sells and so bring me to thy glory 4 You refuse to doe what you must doe You must doe it at last when God speakes he will not bee denyed if you stand out now he will have it out another way he will have it out in repentance and mourning and though now thy heart be not bowed to doe thy duty he will make thee repent thy folly before he will put up such disobedience Secondly you sin against the Spirit Secondly sin not against the Spirit by doing lesse then you should when you doe lesse then is clearly due when you doe not as Caleb who followed the Lord wholly Numb 14.24 Josh 14.14 When like ill debtors you pay something but not the whole Thinke not that it is enough for you to be doing good for you may as well sin in doing good as in doing evill Lesse is done and indeed a good man sins more in good then in evil Now note that the deficiency of a man in doing good is from a twofold spring 1. Insufficiency of strength 1 From insufficiency 2. Malignity and sinfulnesse of heart In the former you are like a sick man that cannot do what he would 2 Malignity These differ in the other like an idle man that will not doe what he can The difference in these two is 1 That when a man comes short out of weaknesse there is a present willingnesse his heart yeelds all he consent◠fully to the demand of God and grieve that hee cannot doe what hee would Rom. 7. 2 It is not imputed unto sin God will not charge the defect upon such as are his because they are not under the Law but under Grace Rom. 6. But voluntary neglects he will require at your hands It is certain all the other Churches were found defective and did not all they should as well as Ephesus but this was that which brought Ephesus under the rod because she did not what she could but was voluntarily deficient Sinfull defect Apoc. 2.4 And a man may be defective two wayes 1 By doing lesse for quality then h◠should Doing lesse for quality not putting so much into his duty as belongs to it or not bestowing the cost that he might but being slight formall heartlesse c. this is like unto their sin in Mal. 1.14 having in the flocke a male they offered a corrupt thing this provoked God unto indignation yea to execration against them God lookes for what we can Deut. 6.6 Eccles 9.10 so David saith he did I have prepared with all my might c. 1 Chron. 29.2 Common stuffe will serve for an ordinary house but if it be for a palace for a King then silver and gold and great art is used c Plut. de profect vir 2 By doing lesse for quantity then we ought Lesse for quantity God stands much upon quantity because all our ability is from him and to curtaile his service is a dishonour to him for it detracteth from his greatnesse and sheweth what little respect the heart beares him when it puts him off with halfe short lame and curtailed duties we are wont to frame our actions and cariages towards men in a way proportionable to their quality our deportment unto a King is such as may declare a stamp and impression of his Majesty in the heart God is sensible of this disesteeme see how hee pleads with them Mal. 1.8 If ye offer the blinde for sacrifice is it not evill And if ye offer the lame and the sick is it not evill Offer it now unto thy Governour will he be pleased with thee or accept thy person saith the Lord of hoasts and ver 14. Cursed be he that having a Male c. For I am a great King saith the Lord of hoasts and my Name is dreadfull among the heathen And again if God should not bee strict in the quantity of his service religion in time might come to nothing it would be so lessened and nibbed that in time there would scarce bee any memoriall of a God or any honour done unto him Here by the way let me take liberty to answer two Questions CHAP. XX. 1 Quest Since all come short of what they know they should doe and God imputes not that as sin to them that are beleevers How may a man know when his deficiency is imputed as a sin to him Answ 1 WHen his defect is voluntary he doth but little Signes of sinfull defects is not willing to do more he knoweth he should doe more but his will is against it God expects this at least When voluntary that though his people be unable to doe all yet they should bee willing hee will have all their hearts towards him and this David gave in charge to his son Solomon And thou Solomon my Son know thou the God of thy father and serve him with a perfect heart and with a willing minde for the Lord searcheth all hearts and understandeth all the imaginations of the thoughts if thou seek him he will be found of