yet is in darknesse for his light is not the same light with the light of the Saints and the Saints though they see by a true light yet because it is weaker in some than others therefore there is such difference in themselves and in their lives yea in the same man there is great difference according as his light varieth x Vis Gulielm Paris de retribut Sanct. Twofold light It 's light makes men to be what they are This light in the Saints is two fold as the Moon hath a light in herselfe and a light from the Sunne so the godly have a light fixed and set up in them by the spirit as dwelling in them and a light which floweth from the Spirit of light as from an externall cause as he pleaseth and when he pleaseth to conferre it and as the Moone is very obscure if the streames of the Suns light be cut off from her so their habituall light is dimme and dusky if the communicated light from heaven cease The godly as they are made light and are taught of God by receiving opened understandings so are still in learning the Spirit revealing more and more the mysteries of godlinesse By the way I will in a few words explaine a little this enlightning work of the Spirit The spirit enlightens There are foure things in it 1 Removing impediments from the eye 2 Manifestation of the object 3 An application of the eye to the object 4 Holding it to the object 1 Removing of impediments of sight There may be light without in the aire By removing impediments of sight yet a house may be darke within because the light may be kept out by shuts And the Sunne may shine brightly and make all things clearly conspicuous yet the eye through the impediment of some humour or filme oppressing it may see but darkly if either externall light be dammed or cut off in the medium or internall light be hindered in the organ there can be no cleare sight now as he that draweth aside the shuts from before the windowes is said to make the house light and he that removeth the humour or filme from the eye to give sight so it is in this case which we have in hand When the Saints are first translated out of the state and kingdome of darknesse into a state of light They receive a minde to know God 1 Joh. 5.20 and they that were blinde receive a seeing eye But many filmes of lusts and mists of sinfull distempers are wont to darken their light therefore God is graciously pleased to helpe their infirmities and by his power to cure their distempers as by a precious eye-salve Apoc. 3.18 2 Manifestation of the object Manifestation of the object a Revelatio est vel ex parte potentiae per infusionem luminis vel ex parte objecti haec est 1 externa per verbum 2 Interna per spiritum immediate agentē in intellectum eique intellectualiter loquentis Baron apolog con Turneb tract 9. punct 6. §. 6. shewing himselfe unto the soule For as the best eye cannot see except things shew forth themselves so except he present himselfe and Jesus Christ and the things of his kingdome we cannot know them There are three wayes or media of spirituall sight The creatures VVord Sacraments Now doth not experience shew that you see more of God in these at one time then at another and one maine cause of this difference and inequality in apprehending God is the different manifestation of himselfe The same sermon is as a cleare vision unto one unto another as a riddle God shining to one in his ordinance and not unto another unto some The Gospel is hid and the light of it doth not shine unto them 2 Cor. 4.3 4. but unto others in the preaching of the same Gospel God that commands light to shine out of darknesse shines in their hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ vers 6. yea and as he manifests himselfe by an habituall light so by an actuall by which his people see all things more clearly at one time than at another it 's sometimes day with them and sometimes night 3 In this enlightning there is an application of the eye to the object Application of the eye to it The spirit as in other parts of the new man so in this gives both habituall principles and inward dispositions and also draweth those dispositions into act both a seeing eye and the seeing of the eye both the power and the act are from the spirit As in the body the eye hath a fitnesse in it selfe to see but yet the faculty or power and the act of seeing is from the soule for the soule actuates every part all our conceptions and apprehensions of spirituall things are formally the acts of the renewed minde but originally they are from the spirit which stirs up and strengthens the minde to worke and directs it in working 4 Holding the eye to the object that it may not slip and wander from it Holding the eye upon it naturally our thoughts are very vaine and scattered and never more unsetled then when they are pitched on that which is good and this giddinesse and instablenesse of our mindes is a great impediment to our full comprehension and understanding of spirituall things as I shall have occasion more to declare anon Now the spirit comes with assistance to the tottering and straying spirit of his people and holds their eye and stayeth their thoughts upon their objects that the soule may drinke down knowledge more fully transient views let in but little light Thus you see what this influence of the spirit is upon the minde of the godly and by this you may better conceive how darknesse dimnesse befals the Saints in the time of desertion there must needs be an abatement of brightnesse of understanding where the mind is left clogged with fogs and mists of lusts lusts doe darken the minde as mud doth the water and as dust doth the aire and as glasse the fouler it is the lesse light it hath in it Blessed are the pure in heart for they shall see God not onely hereafter but here in the world Matth. 5.8 The secret of God is with them that feare him Psal 25.14 Prov. 3.32 A good understanding have all they that doe his commandments Psal 111.10 But when the heart is infected with pernicious lusts they corrupt the minde seducing deceiving and diverting also from all serious study of and enquiry into things spirituall In like manner when God doth not present himselfe and things spirituall how can it be but a man should be in much darknesse nothing can reveale God but himselfe as the Sunne is not seene but by her owne light and when God hideth himselfe all things are hid he seeth lesse in sinne in grace in Christ in the Gospel in all things that seeth
not sinfull where the affection and desire to duties is not quenched but held up in strength But when men do voluntarily lay downe their strength of holy endeavours in the wayes of God and move more slowly and negligently either much omitting or slightly performing the duties of godlinesse it is a signe that it is not with them as it hath beene Apoc. 2.4 5. 2. It is an abatement especially of such acts of grace as are internall and most proper to a godly man Especially in internal and most vitall actions as mourning for sinne rejoycing in God selfe judging heavenly improvement of the promises and providence of God desire of Christs appearing c. There may possibly be an holding up of duties externall as hearing prayer c. but if these inward actions and motions of the new man cease it is a certaine argument that a man is upon the losing hand Externall duties may be upheld by the power of conscience and other causes but those inward acts cannot spring but from an inward root Here Grace inherens is the womb and grace assistant is the mid wife the one gives disposition the other action so that when a man is lesse in these he hath lesse of God 3. In the abatement of externall acts In personall and secret duties there will be lesse done in personall and secret duties than in more publick duties which are with and before others pride and other civill respects may enkindle a false fire in a frozen heart the breath of applause may fill the sails move the ship which otherwise would lie still or move another way A Pharisaicall spirit will be much quickned with praise and glory and a servile spirit will be much provoked by feares men are content to doe more then they would sometimes through hope of the favour of men sometimes through feare of disfavour But such are moved not by the spirit that is from above but by the spirit that is in the world therefore judge your selves by secret acts follow your selves into your closets and retiring places and observe your diligence endevour and spirit in your hidden wayes and secret duties for what you are in them that you are indeed as then you may best take your height when you remove all advantages for if you stand upon any thing you will seeme higher then you are so you may best see the temper of your spirits when all externall enforcements are absent when you are your selves without the ingrediencies of respects to men to intermingle with your spirits As there will be lesse done in a time of desertion and an abatement of fruitfulnesse so you may discerne an indisposednesse By indisposednes and unmeetnesse to duties 1 Lesse willingnesse you may doe good Lesse willingnesse but it is rather as a taske r Nil nisi jussus agit Ovid. than a delight and you are not carried to it so much out of liking and contentment as by a compulsory judgement which layeth a necessity on you that you doe it as a debt and due which the law exacts upon paine of imprisonment but not as a free-will offering and Eucharisticall sacrifice When the heart is filled with God its delight is with him and he yeelds obedience in love and counts his worke wages an evill heart is hardly drawne to good it quarrels with the rule and is loath to be bound David when he was in distemper and left in the rage of his corruption was not willing to be limited by the law of God but when he was himselfe then he loved it Psal 119.129 Gold and silver was not so precious he chose it v. 137. he took it as his portion vers 57. I said oh Lord this is my portion I will keep thy words Å¿ Calvin in loc When a man enjoyeth God his walking with God is his life he is much affected with converse with him partly through love and sutablenesse to God in respect of which he is the Centre to which he tends and in which he rests partly through respect to the recompence which he hath in hope and partly for the sense of sweetnesse which he hath in his converse God meeting his servants with satisfying comforts sweet embracements and blessed coruscations and beames of mercy and loving kindnesse so that they say in their hearts with David It is good for me to draw near to God Psal 37.28 Yea love mightily commandeth and enclineth the hearts to duties but when a man is in greater distance from God then the pleasant wayes of holinesse which were to the soule as a delightfull Paradife are become as the way of a desart a way of thornes and briars a wearisome and unpleasant path 2 That zeale fervencie which you had will be much weakned Lesse zeal and fervency when God is with a man by powerfull and plentifull supplies of the spirit he musters up all the powers of his soule and cals in all his abilities to wait on God and to doe him service So David Praise the Lord O my soule and all that is within me blesse his holy name Psal 103.1 Observe with what contention and strength you were wont to doe what you did for if now you put lesse to it and goe on in a way of spirituall lazinesse and sloth it 's sure there is a diminution of heavenly influence this seemeth to be the case of the Church in the greatest part of it which caused the Prophet to complaine There is none that calleth upon thy name or stirreth up himselfe to take hold of thee Esay 64.7 CHAP. VII When a man is deserted his light is darkned THe second change which you may discerne in your selves The second change in one deserted is in his light is in your light and sight the eye of the soule that gate of spirituall life and death suffers and this being weakned a man is like Sampson when his eyes were put out t Plerumque oculus contemplationis amittitur post per carnis desideria hujus mundi laboribus animus subjugatur Testatur Sampson c. Greg. l. 7. mor. c. 13. apud Alvar. de auxil grat disput 46. num 2. brought into great misery bondage A four fold evill when God hides himselfe 1 Obscurity 2 Inefficacie 3 Vacuity 4 Incredulity 1 Obscurity Obscurity God shines not into the soule with such abundant light as before u Illuminatio intermittitur intenditur remittitur quis qui spiritum Christi sensit negarit aliquando contingere ut in majori aliquando in minori luce versetur Camer amic collat p. 55. but withdrawes himselfe from the intellectuall part and this causeth a withering and dying in the whole man for as our light is so is our life Psal 119.144 Here is the root of the maine difference betwixt Christians true and false strong and weake one seeth things as another seeth not A wicked man that is learned though he seeme to have light
and friends and all the sweetest accommodations of this life yet as the child that wants the nurses breast is not quieted with bables no not bracelets of pearles oâ— chaines of gold but it must have the breast so he still pursues God anâ— is not satisfied till he get his hard hearâ— softened his dull heart quickned his darke heart enlightned and God returning againe into the tabernacle of his soule to fill it with the glory and power of his presence and so farre as he gaines in this he is at peace if God open the well of life and cause the streames thereof to flow in upon him iâ— he come in with power to destroy his lusts to quicken awaken and establish the soule hee counts it a greater happinesse than to possesse a crown counâ— â—t a greater happinesse then to possesse a crowne or heape of pearles or mines of gold The second act of love is hope In Desertion hope is weakned this is an act of the will extending it selfe towards that which it loves as future it is of great use to a Christian it is an anchor to uphold in troubles and a goad to excite to endeavour yet such â—s our folly that though all Christians have a saving hope yet few have a living hope that is to say such a hope is lives in them and gives life unto them but most rest in a poore faint â—eeble hope seldome improving this grace except in the day of feares sorrowes troubles and of death But surely if hope be abated a man â—s abated in his communion with the God of hope And the decayes of â—ope are in some of these three things 〈◊〉 in all in the Certainty of hope in the Acts of hope in the Efficacie of hope 1 For the certainty Certaine hopes â—re not onely mans portion In its certainty though there be a certainty in the object yet not alwayes in the subject Hope in the Saints respects the good hoped for in a three-fold degree of futurity Some hope for heaven as possible onely this is the lowest pitch of hope Some hope for heaven as probable though they have hope of attaining yet not without feare of missing some hope for heaven as certainâ—â— and infallible The hope of possibility is a weak hope the hope of probability is a fluctuatin hope the hope of certainty is a setlâ—â— hope that which the Apostle cals the Plerophorie or full assurance of hope Heb 6.11 Now as in other parts sâ— in this the Saints are subject to declension but where it so fareth that a man hope is clouded and enfeebled so that from a triumphant and joyfull expectation and waiting for of heavenly glory he is fallen into an habituall anxietie and dubiousnesse of minde it argueth that he enjoyeth not God as he hath done 2 For the acts of hope In the acts Note Hope hath two acts 1 Desire 2 Expectation The one is the reaching forth of the will to the thing promised the other hath two things which constitute it 1 The fixing of the soule upon the thing desired 2 The resting of the soule in the futurity of it Concerning these I will propound three things for your triall 1 The acts of hope are decayed Not so compleat where there is not that compleatnesse in them that hath beene as desire of heaven without minding it I or some slight desire and scattering thoughts of it without a patient and joyfull waiting for it 2 Where there is not that frequencie of these acts that hath been Not so frequent as when you doe not so often long and looke for heaven not so often minde it and feed your hearts in the expectation of it 3 Where there is not that fulnesse in these acts which hath beene Not so intense as when your heart doth not so eagerly desire it but hath lost her former breathings and pantings after it not So looking for and hasting to it 2 Pet. 3.12 And when it doth not dwell above but hath lost her habitation which shee had in heaven and hath pitched up tents unto her selfe in the world and when it doth not comfort it selfe in the remembrance of the promise and solace it selfe in the thoughts of its future blessednesse it is certaine here is a decay in the acts of hope 3 For the efficacie of hope In its efficacy not working note that a lively hope is an efficacious hope and as there are many precious effects of it so I will instance in foure 1 Prizing of the promise Appretiation of the promise faith coÌ„mends the promise unto hope it reveales the worth and truth of it and then hope takes it and hugs it so that it reckons it as its treasure and feeds upon it as its Manna which God hath given to refresh the soule in this desert when you forget your consolation and let the promises lie as a thing of no account when you afford them not roome yea the highest roome in your hearts when you build not your peace on this pillar and sucke not your joyes from these breasts surely all is not well your hopes are diminished 2 Moderation of the affection to the world Hope doth elevate the heart Moderation towards the world Where a mans treasure is there will his heart be also Matth. 6. If you be grown more proud in abundance more covetous after what you have not more discoÌ„tented with what you have your hearts are againe entangled in the love of the world and fallen from the heights of heavenly hope 3 Quickning endeavour Hope makes a man willing constant chearefull diligent Abundant diligence abundant in endeavours therefore if you strive lesse you hope lesse 4 Making able to suffer This steeled the Saints with courage and patience in persecution yea Constant patience this made them to rejoyce yea glory in tribulation for Christ Rom. 5.3 Encrease of feares of the crosse and of impatience in suffeâ—ing argueth a decrease of the efficacie and vigour of hope 3 The third act of love is delight this is a sweet contentment of heart in God and in the things of God In Desertion delight in God lessened a complacencie or taking pleasure in God and according to the degree of love is oâ—â— delight in God the same love that quickens desire and hope after God as absent sheweth it selfe in delighting in him as present It is true God is in a sense absent from us while we are in the world 2 Cor. 5.6 that is we have not fully attained Phil. 3.12 but yet he is also present he is present 1 to faith for faith hath a propheticall eye to see that as present which is absent and a magneticall hand to draw unto it selfe that which is afarre off and he is â— present to sense for we taste and feele his power and goodnesse and so farre as the soule that loves him enjoyeth him it joyeth in him Appearing therefore if your delight be lesse
course it is full of unquietnesse therefore when by divine assistance the soule is loosed of her bonds and freed from impediments of running her desired course it is peace 4. Betwixt hope and reason Betwixt hope and reason if a mans wayes be not exact reason will give check to hope and feare and anxiety will breake in and it cannot be peace but where reason concludes for hope apprehending not only the excellency of the end and the possibility but the probability and the certainty if hope expect and the understanding dispute against it going about to overthrow its title it cannot but breed trouble supplies from heaven will prevent this for these supplies keep the soule in her way and the way leads to the promise and the promise strengthens hope and in this way reason will joyn with it the understanding will see all cleare and so the heart will be quiet 5. Betwixt the ordinances and the heart Betwixt the ordinances and our hearts this concord lyeth not only in this that a man shall more prize them but also that he shall receive more by them For 1. The heart doth more sympathize with theÌ„ it is more receptive Gods presence in the soule doth capacitate it it makes it more meet for the Gospell and as wood that is dry will take fire more then wood that is wet because it is nearer the nature of fire so the heart draweth more life and partakes of the power of ordinances by how much the more it hath a preparednesse through grace 2. Where God is present in the soul he is present in the ordinances as all the servants are ready to serve him whom the master honours God hath a more full command of all then any Soveraigne and if he will that the meanes of grace shall bring in much of heaven it will be done and where a man is thus feasted with the fat things of Gods house it is a great solace to him partly because the things themselves are excellent and partly because they are testimonies of Gods speciall favour and grace 6 Concord betwixt duty and ability it is a great discomfort when a man seeth his way and cannot walk in it or when there is that disproportion of strength to his work that he doth it not without much contention difficulty wearinesse but when a man is able then he is merry at his work his labour is no paine having the help of a God of power He runs and is not weary and walks and faints not Esay 40.31 That is done with alacrity which is done with facility 7 Concord with the Saints With the Saints holinesse is their proper quality and therefore the more holinesse the greater agreement there will be a sweet consenting and concentring with them your motion on and theirs your hearts and theirs your end and theirs will harmonize so sweetly that you shall have their counsell countenance company comfort and it is a great solace to have communion with them who are so neare â— God and so full of God 2 It brings glory Effect glory 1. A glorying spirit 1. A glorying spirit that is it worketh joy and triumph iâ— God when the soule is caried in a holy course the presence of God is so deare and the contentment and sweetnesse oâ— his way so precious that he not only blesseth his God but he also blesseth himself in his God he seeth that Gods with him and this is a sign of his favour For wherein shall it be knowne here that and thy people have found grace in the sight is it not in that thou goest with us Exod. 33.16 And so a noblenesse oâ— spirit is begotten in him through which he is set above the world so the through his God whom he findes better than a thousand worlds he tramper upon the world o Moreus Galeacius said Hee that counts all the gold and silver in the world worth one â—â— Communion with Jesus Christ is worthy to be accursed Rom. 8.31 And neither enticed with hopes nor detered with feares but like a conquering Champion breakes through the armies and hoasts of the world what need he feare the assaults of creatures that hath with him the power of the Creator and how is he armed against all trouble That hath the spirit of glory and of God resting upon him 1 Pet. 4.14 2 It is an honour to a man to be full of grace and full of life It is an honour to have God dwelling in us if reason which is but humane do exalt a man so much above the beast then how much more doth grace which is divine exalt the Saints above men yea if those ornaments of the reasonable creature which are gotten by humane endeavour and are common to all be such a crowne of glory what honour is it to have the Spirit of God making the godly the tabernacle of his rest and filling them with the glory of his presence and the blessed operations of his grace To be trees even green and flourishing filled with fruits of grace to receive daily from heaven that which excels the Crownes of Kings to have Christ under thy roofe supping with thee Apoc. 3.20 To sit downe daily not only with Abraham Isaac and Iacob but with Christ himselfe to be led into his wine-celler to have the mighty God walking with thee what glory is all this to thee which is the highest honour of the Angels 3 It is an honour to have God co-working with thee Honour to have God working with us his hand with thine a man would think it an honour to be with Princes in employment while thou enjoyest inward quicknings and assistance as heaven joynes it selfe with thee so thy work appeares to be a noble employment and a service acceptable As the sacrifice of Abel Gen. 4. had this testimony of Gods acceptance fire came from heaven upon it as also afterwards in the Law Levit. 9.24 So when God enkindles the soule with his Spirit for spirituall Sacrifices it is a signe that they are accepted of him The Apostle by this proves his Ministry to be of God and according to God because God did work in him and gave him sufficiency to those great things 2 Cor. 3. 6 Consider there is a necessity of divine assistance It is necessary to have the assisting presence of God we are not like a Ship rigged and fitted and sent out to Sea and so left to shift for it selfe but God is our continuall Pilot and that power which wrought at first unto the working of Conversion Ephes 1. worketh still Col. 1.18 unto fructification augmentation and perseverance what need we have of the help of this power may appeare if we consider 1 That the most excellent Saints have failed The best have failed without it when they have been left to themselves 2 That our taske is great Our taske great 3 That our strength is small 1 Through the debility of grace received Our
unseasonably in conference hearing fasting praying he cannot upon just ground expect Gods assisting presence and blessing in his way and so on the contrary Answ 3. Sometimes a man is above ordinary course called to some worke and here we finde the calling of a man to be of God 1. When he hath a particular word d Quilege privà ta ducitur publica non constringitur apud Episc Sarisb de justitia operum c. 42. so Abraham had a particular charge to leave his Countrey and to slay his son in Sacrifice So Peter also had a particular word to walk upon the water and God failed them not 2. A strong bent and inclination of heart so Paul was bound in his spirit to Ierusalem though dangers waited for him Acts 20.22 so it is judged of Ehud in killing Eglon of Phyneas in slaying Zimri and Cosbi 3. When God fits not onely with a disposition but with a spirit for the worke as when he called Saul to the Kingdome he gave him another spirit 4. When he gives peace of heart in their way and beares them out against all accusations from within or without so Paul and Silas had this testimony of their calling to their worke a spirit of glory resting upon them Quest Quest But evill men have sometimes a great flush of spirit courage ability peace and confidence have they this of God Answ 1. Ans 1 God may employ even wicked men and may for the service of himselfe and of his Church fill their sailes with a full gale of great gifts and carry them on with a strong hand so he helped Cyrus He saith of Cyrus hee is my Shepheard and shall performe all my pleasure Esay 44.28 and Thus saith the Lord to Cyrus whose right hand I have holden or strengthned c. Esay 45.1 2 There is a naturall strength which may doe much some have a naturall vigour and confidence which enables them to do and suffer much 3 Mens lusts and sinfull ends and respects may adde activity and vigour to their spirits in good actions e Vis Hug. Grot. de verit relig Christ l. 2. Iehu was zealous but that flame of zeale was inkindled by the love of the kingdome and many others do much but it is by the strength of their self-love and politique ends 4 There is a diabolicall power of that Prince of the ayre who worketh in the children of disobedience which makes his zelots as God hath his f Pertinacia haeretica est obduratio voluntatis ipsorum obligatio diabolica qua eos trahit quò vult sicut vult ut furiosi casustinent ex insania cordium quae vix sanitas sustineret Guilielm Parisiens de tentat resist Vid. eundem de virtutib cap. 21. as Pharaohs Magitians wrought like unto Moses so Satan transformes himselfe often into an Angel of light and in a way of seeming piety and devout zeale makes many to be valiant Champions But there is this difference of that common assistance of the spirit of God to evill men and of the strength from nature lusts or Satan from that which the holy Spirit gives to the godly in their wayes 1 That which is from naturall temper lusts or Satan is often found in an evill cause as Sauls Zeale before he was called of Christ was madnesse against the truth 2 Only the spirit of holinesse works by love to God others for other ends 3 Only the spirit of holinesse makes more holy by all assistance which it affordeth this only wins the heart so that the more God is with him in his way the more he loves him and loves to serve him and so hath this evidence that it is from God because it tends to him so Davids heart was silled with love when God appeared for him Blessed be the Lord because he hath heard the voice of my supplication the Lord is my strength and my shield my heart trusted in him and I am helped therefore my heart greatly rejoyceth and with my song will I praise him Psal 28.6 7. Let this suffice in this digression for briefe answer of these questions now let us returne to the direction be sure you keep in Gods way for you cannot finde God but in his own way when the arkâ— and pillar of fire the word moves before you walke after it and then yoâ— shall finde God pouring in himselfe and girding your Ioynes with strength 〈◊〉 Waite on the Lord and be of good courage and he shall streng then thine heart waite I say on the Lord. Psal 27.14 Feare thou not for I am with thee be not dismaid for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the right hand of my righteousnesse I the Lord thy God will hold thy right hand saying unto thee feare not I will help thee feare not thou worm Iacob and ye men of Israel I will help thee saith the Lord and thy redeemer the holy one of Israel Esay 41.10 13 14. It is a precious promise a man may say and sigh in himselfe alasse the worke is great and I am weak but God saith I will strengthen thee and help thee and if the difficulty be too great for thee yet it is not too great for me But a man may say alas they that war against me are many and great and I cannot stand before them I finde mighty lusts strong disputes strong tentations but see what God saith ver 11 12. They that strive with thee shall perish they that war against thee shall be as nothing and as a thing of nought they may come against thee but thou shalt be above them they shall vanish they are no more then a shadow But a man may say I finde my heart shaking at the sight of these sons of Anah and I am ready to say in my selfe I shall one day fall by the hands of Saul to this God answereth 1. by a repulsion of feare in a word of encouragoment Feare not nor be dismaid which he repeates again and again 2. by â—teration of the promise I will help I will help I will strengthen thee I will hold thy right hand as if he said I will surely do it 3. by calling in his attributes as witnesses and assurances I am Iehovah one that is and will give being to all my words I am the holy one one that cannot deceive you 4. by pleading his relation and affection I am thy God I am Iehovah thy God thy Redeemer as if he had said I have given my selfe to you and have undertaken to save you and therefore feare not though thou art but a worme Iacob yet will I uphold thee oh then that we could now in our way rejoyce and say as the Prophet The Lord Iehovah will help me therefore shall I not be confounded Esay 50.7 CHAP. XXIV Sixth and Seaventh means Be doing and wisely and diligently use the meanes of grace BE doing many cry Lord help
is like 〈◊〉 mine not half broken up yea often whe◠you are neare to springs of life yo◠cease to digge the diligent hand maket◠rich a hungry soule findes many sweet meales in your leavings God would give much of himself if you would stay by it what if nothing come at present doe with the ordinances as with a pump dwell at it and the waters will flow it is not much hearing but wise hearing that carrieth the blessing the word must be laid up and must soake into the heart Ioh. 8.37 p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camerarius Sermo meus non penetrat in vobis Ludov. de Dieu Secondly let me adde a little for indutement to put you upon seeking God in this way 1 Consider it is Gods way therefore you must not expect good without it it is his way and he will make it good he hath appointed the meanes for this end and therefore they shall prosper that use them his power wisdome goodnesse stand all inviting you being as so many seals of this truth that they shall live that heare and they say to thee Oh thou that art named the house of Israel is the Spirit of the Lord straitned are these his doings doe not my words doe good to them that walk uprightly Micah 2.7 2 His promise is with you how fully hath he expressed himselfe in this Incline your eare and come unto me he are and your souls shall live Esay 55.1 2 3 q Verbum Dei animae vita virtus victus custodia c. Bern. And hath not Christ annexed his prsence to his ordinances for his people good unto the end of the world Mat. 28.20 Look then at the ordinances in the promise and see how God hath engaged himselfe unto his servants if you could beleeve you would see God more in his Sanctuary but as it is said that Christ wrought no more miracles in his own countrey because of their unbeliefe Mat. 13.58 so God shuts in his power from working because your hear◠is shut up in unbeliefe you should go◠with gladnesse to the house of God as to a place of feeding and healing rejoycing in hope to finde an effusion of the Spirit from on high according to the promise 3 God hath done it you see by these meanes he prevailes upon men and turnes from darknesse to light and raiseth from death to life you see others how they flourish in the Courts of Gods house as trees by the water side and have not you your selves found God often causing the ordinances to come as Ships laden with rich treasures for you hath not your heart burned when you have heard him speaking have not some sermons been as Elias Chariot hath not Christ come often when his Disciples have been together why doe you not then upon such experiences walk diligently and chearfully in the Gospell 4 It is Gods glory to meet his people it sets out his goodnesse wisdome power mercy faithfulnesse r Caesari cum statuas Pompeii delapsuras erigi jussit dixit Oice. ro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flut. de capiend ex hostib utilit as the Sunne in clearenesse it makes his name precious his wayes sweete his people fruitfull and herein saith Christ is my father glorified that ye bring forth much fruit John 15. therefore you have cause to seek to enjoy God in this way 5 Consider with whom you have to deale 1. One that knoweth who seek him he knoweth who are his friends and seeth all the reachings of thy heart after him Christ asked the woman whom shee sought but he knew shee sought him and so shewed himself unto her the childe may seek the mother and she may be ignorant of it but there is not a prayer not a sigh after him but it is in his eare not a teare for him but it is in his eye 2. He can doe what you desire he can carry you on as upon Eagles wings he is a fountaine of life and hath enough for you and for thousands 3. He is pittyfull he is sensible of your case ſ Heb. 4.15 Compassio cum impassibilitate perdurat Bern. de grad humil he knoweth your need of him what weaknesse you are left in if he be not with you what tentations and lusts break in what sorrow and heavinesse if you enjoy him not 4. He is the author of that desire which you have after him and God knoweth the meaning of his own Spirit these desires hee sent from himselfe to bee as Pharaohs Chariots to bring Iacob to Ioseph and when they have brought you to God will he not accept you he would not have sent for you if he meant not to helpe you therefore seeke him with faith and diligence in the meanes that you may have his presence for your guide and guard in all your wayes CHAP. XXV Three counsels to such as are deserted NOw I come to deale with such as are forced to draw this sad conclusion against themselves that God hath departed from them and I feare when men seriously consider what hath beene said that it will be found that not a few have cause to sit downe in the dust and to poure out teares in the sad sense of their grievous losse of the quickning presence of God Me thinkes it is visible in some that they are changed and have declined from that lustre life and activity of spirit which seemed once to be aloft and to be elevated to an excellent height of holinesse and heavenly mindednesse but now lyeth groveling in the dust with clouds and chaines of evident darknesse and death upon them And now I wish for such a spirit that I might come to them with like successe as the Angel to S. Peter when he lay sleeping in the prison The Angel of the Lord came upon him and a light shined in the prison and he smote Peter on the side and raised him up saying arise up quickly and his chaines fell off from his hands and he went out and followed the Angel Acts 12.7.9 God hath sent us also to strike off mens chaines and to open the iron gate that leades into the spirituall City and hath given us the hammer Ier. 23.29 and with it the key of the Gospell Luke 11.52 And oh that he would mannage these by his strength that men might be delivered that are in prison In dealing with such I will take this course to draw them out of these deepes I will lay down the matter of perswasion arguments to prevaile rules to direct First the matter of perswasion or the things that I plead for are 1 To consider well whether you be not in this case 1. Counsell Consider if it bee not so Call home your thoughts and send them as spies throughout all the Region and see if you finde Christ in it as in former times see if thy soule lye not as Jerusalem when the Babylonians came upon it are not the wals broken
of this cup which wee have in hand This makes heaven sweeter and puts the soule upon more longings for it because there it knoweth it shall not feare nor sorrow any more Constant joyes in such a condition as this is in the world sute not more than constant feastings in times of heavinesse we are freed from the power of sinne but in part so we are but in part freed from afflictions And it is probable except grace were more abundant that constant peace would have ill consequents Paul was tempted after his exaltation that he might not be exalted Comfort belongeth not to sanctification but glorification therefore the fulnesse of it is kept till wee bee set in glory Comfort is the reward of holinesse therefore the perfection and stability of it is kept till that time when holinesse shall be perfected and the perfection both of grace and peace is deferred that when Christ shall appeare in glory this may set out the day When Christ came in the flesh God powred out much of his Spirit at his ascension and will powre it gloriously when all shall be consummate then Christ shall shine among all his Saints and the fulnesse of their perfections as the Sunne attended with all the starres in their brightest glory Till that time while you are children under tuition and at schoole you will meet with frownes as well as smiles and correction daies as well as play daies and it is well the day is comming that hath no night and joy that hath no sorrow with it Cause 2 Second Cause in Iudgement to the world God might send out his Saints as starres in glory that all eyes might gaze on them but he will not all things are in a mystery and hidden to the world the graces of the Saints hid under many infirmities and the comforts of the Saints under many sorrowes in just judgement upon the world God is wise and knoweth how to fit the same things for many ends Christ came in a poore estate and his glory and majesty was covered with a cloud and mantle of a meane outside and why was this It is true it was for satisfaction of Justice for the sinne of his people but it was also in Judgement to the world he was a precious one yet because hee came not in State and pompe he was a stone refused of the builders and so a stone of stumbling and a rocke of offence 1 Pet. 2.7 8. And because the Gospel came not with humane dresse and externall ornament The preaching of the crosse is to them that perish foolishnesse 1 Cor. 1.18 God hath not stooped in the matters of heaven to sense as he hath in the matters of the world he will not send unto men any from the dead nor yet shall any walke among men with shining robes of heavenly glory The things of this life are seene and tasted but Spirituall things are conveyed most in a spirituall way If Adam had continued in his integrity God would have manifested himselfe to the world as a man to his friend and not onely faith and reason but the senses should have beene blessed in communion with God but now he so disposeth of all things that even his people walke by faith and not by sight he will not give such a sensible demonstration of his bounty to the world that it may justly perish in its wickednesse if it will not beleeve Moses and the Prophets and if they will not beleeve the Gospel The world is led by sense though the Scriptures testifie of the excellency of redemption and adoption and of the great happinesse of the Saints yet they foolishly cast away faith and the word and run to sense and finding the heires of glory to be often sad beholding not their comforts but their sorrowes they conclude that the way is worthlesse and that religion is but a sower grape and as bitter waters and as the way of the desart Cause 3 Third Cause To establish them in more full comforts x Nube selet pulsa candidus ire Dies Ovid. there was darknesse before light in the world after the strong winde which rent the mountaines and brake the rocks came the still voyce in which God was 1 Kings 19.11 12. And as God often sends great comforts before great afflictions in the world Christ was transfigured in the Mount before his great agonie in the garden so he often premiseth affliction of the soule before great comforts and the soule is setled the more afterward as the tree is rooted more by shaking It is Gods method to bring first to Aegypt and through the Sea and wildernesse and then to Canaan The Apostle prayeth that they may bee strengthened and established but when After yee have suffered a while 1 Pet. 5.10 When the soule hath passed through straits and hath seene the wonders of the Lord in the deepes it is advantaged much to further establishment 1 Because that comfort and evidence which comes so immediately from God is strongest when a man hath beene taken off from all his foundations and God hath appeared unto him in the desart it is a strong demonstration of his love and wins the heart to much love and to strong confidence as if a friend when he is offended and hath us at an advantage so that he may in justice and can undoe us if then he spare and not onely so but is as Esau to Iacob turning wrath into love and anger into compassionate kindnesse this much knits us to him to love him and cleave to him as a good and a fast friend indeed 2 God gives much proofe and evidence of the truth of grace which he hath wrought in them when he makes them see they had hearts that could love him even when it was doubtfull to them whether he loved them when the truth of grace is evidenced clearely it brings much comfort and what greater evidence of an upright heart then to follow God when he seemes to flye away and to love him when hee seemes to abhorre and hate them to weep upon him in love when he seemes armed with weapons of death y Qui nec iratum cessat colere numen Sen Diis fruitur iratis superat crescit malis and to powre out the soule to him when hee seemes to be powring downe fire and brimstone upon them 3 It gives hope that if darke clouds do arise yet they shall be scattered againe the sense of former troubles may helpe to conclude that such deeps are passable and the soule will be apt to say there is hope concerning this z O passi graviora Daus dabit his quoque finem Virg. experience of mercy is a great helpe to faith and holds up the soule that it will not fall so flat and lie so long under discouragements againe It will helpe and furnish the heart to pray much because God hath beene intreated in such times before and to say as the Apostle having delivered us from so great