If thou object But Sir these remedies are in vain prescribed to me who if I could do these things should have no need to complain of the disease seeing the very cure consists in being able to apply such means to effect it If I could be sensible of this sin and be humbled deeply for it and wait upon means as I ought my heart would be no longer such as you speak of I complain of an hard heart and an impenitent heart and you seem to bid me get a penitent heart that I may get a penitent heart And this seems absurd Answ 1. It may be this very case seriously taken into consideration will affect the heart when no other thing will And we find it by the experience of Gods called ones that they find nothing more usual then to be most sensible of their own hardnesse and insensiblenesse And 't is so because hardnesse of heart is not only a sin but a judgment Now sense of judgment may bring sense of sin I advise thee therefore to be sensible of it as a judgment that thou maist be made sensible of it in time as a sin 2 To one in thy condition this is the great and master sin and by consequence the most dangerous wound of thy soul and therefore 't is most sutable and likely to be successeful to begin the work of sorrow and humiliation at that sin As in a complication of many Diseases in a Patient the Physician thinks it most proper to apply himself to the Master-Distemper primarily and principally and the rest will abate with it they being but Symptomatical 3. When I bid thee labour for a spirit deeply affected with this sinne and to endeavor to reduce thy selfe to thy former convictions thereby I purposely prescribe this course Because I know if thou canst attaine an heart sensible of its own resistance to the Spirit of grace c. thou art so farre recovered And this advantage is peculiar to this condition that to be affected with it is to be recovered out of it And this is a great encouragement to labour for this frame of spirit As one sin begets another so humiliation for one will beget humiliation for all for the same tendernesse which renders the heart capable of the impression of godly sorrow for one sin renders it as penetrable by others 4. When I bid thee labour to recover thy former tendernesse I mean not as if I would have thee reduce thy selfe thereunto by a power in thy selfe but by addressing thy selfe to God by importunate prayer to take away that resistance hardness and impenitency of thy heart which so frequently repulseth the Spirit of God and rejecteth its own salvation Go to God and say Lord I have an hard heart an heart that cannot repent according to promise give me an heart of flesh c. Obj. But I have a great deal of joy and peace and the course you advise to will put all out of order again Ans 1. I have told thee before that t is better to break an unsound peace of conscience here then to continue it all our lives till Death and Hell breake it whether wee will or no. Especially seeing 2. The breaking of this false peace is a way to recover a true and sound peace Then wee are towards a peace with God when we fall out with our selves and our sins When we combine against his enemies in that work he is engaged to assist us and if we be once absolutely broken from them and engaged to the destruction of them ipso facto we become his confederates Obj. But I have had a great name for Religion and have borne my selfe high upon my comfortable attainements and enjoyments and I cannot bring my selfe to be willing to take the shame of a confession that I have beene beguiled my selfe and deluded others Answ Therefore t is likely thy acknowledgements will do thee more good as on the other side thy example in going on in so delusive a way will do far more hurt Peters dissimulation drew many to dissemble also Gal. 2. When eminent professors professe glorious discoveryes in a way of defiance to Ministery and Ordinances no wonder if divers minorum Gentium ambition being natural to men will either affirm the same things that they may not seeme inferiour to them or else be apt to believe such things attainable Thus I remember in Erasmus there is a story of a Popish Apparition which when one had confidently affirmed that he saw divers others in the company would needs professe to see it too So do deluded souls strengthen one another til the juggle of Satan be discovered 2. Here is thy glory and Gods put in the balance and it is a great trial of thy sincerity to see which thou wilt take My sonne give glory to God saith Joshua to Achan and so I to thee Friend give glory to God Let the pride of thy heart be abased and thy high looks be brought low that the Lord alone may be exalted Isa 2. 17. 3. This is the way to thy own greater esteem Humble thy selfe and the Lord will exalt thee in due time Hereby wilt thou give to those that are truly godly a firme proofe of thy sincerity and such a return to them will speak more then thy stay among them possibly would have done 4. If God do not bring thee thus low now he will hereafter What is temporary shame and contempt to everlasting shame and contempt Obj. But God may save mee without this way and I may be converted without the return of the spirit of Bondage Answ 1. No question by his royal prerogative he may do that which no earthly Prince may act above and contrary to his owne prescribed rules when he pleaseth But 2. T is unlikely that he will and t is unusually that he doth renew any man that is an Apostate from former convictions without deeep humiliations And indeed if he should this would encourage convinced sinners to cast off their cords and break the bonds of the spirit at their pleasure These are grievous affronts to God himselfe and t is reason that he should have reparations from us at our return to him Now the only reparation in this kinde is deep sense and humble selfe-condemning acknowledgment of our sin CHAP. XXIV Objections of another nature answered Object YEa But if this be so possibly it may be as much for Gods honor to reject me if I do really submit my self to my old Master and reduce my soul under the Spirits Bondage again so that here is a greater discouragement I fear God wil not receive so desperate an Apostate as I have been though I could be humbled never so much Answ 1. True it may be much for Caution to others to take heed of affronting resisting quenching the Spirit of grace that hee should let thy Conscience loose upon thee in damning terrours here and send thee to hel with them upon thy spirit to be thy companions
A man that hath but confused notions of a thing is not able to make a clear and distinct relation of it Sometimes we cannot pray because we know not what to ask Rom. 8. 26. We know not what to ask because we know not distinctly what ails us troubled we are but we cannot tell why As a man divers times in distemper of body let a Physician come to him ask him how he doth he will tell him Sick Sir very sick But ask him where the seat of his distemper most lyes he cannot tel he is very ill and that is all that he can say Thus many a man is troubled in mind indistinctly and confusedly Now such a man cannot but be shut up in prayer The head is clouded and that cloudeth the heart And as in a mist a man sees Objects at a distance that fright him but because he sees them in a mist he can give no distinct intelligence of them So here And oftentimes melancholy of body concurs to hinder by darkning the judgment and distracting the fancy 3 Study Gods Promises and let them dwell in you plentifully And especially such Promises as most concerne your condition so discovered When David hath a Promise he never wants a Prayer How often Psalm 119. doth he urge God upon his Word ver 25 28 58 116 169. The Word is the quiver of all those holy Arrowes by which a straitned soul shoots intelligence to Heaven Prayer is nothing but the Eccho of a Promise I will ease thee saith Christ Matth. 11. 28. O ease me saith the soul Wait and God shall strengthen thy heart saith the Word Psal 27. ult Strengthen my heart saith the soul My grace is sufficient for thee saith the Lord 2 Cor. 12. 9 Let thy grace be sufficient for me saith the soul of a praying Christian Get a Promise and thou hâ—st a great deal of cloath for prayer it lacks but cutting out 4. Stir up the grace of God that is in thee 1 By Meditation Meditation is the bellowes that sets grace a flaming Meditate upon the forementioned Subjects thy owne present condition Gods love and Promises add to them thy frequent past experiences the nature use necessity of maintaining intelligence with God in thy condition the nature use ends of an afflicted estate the Duties that God expects from thee in it and many more subjects of this or a like nature And thou wilt find it with thee as with David Psalm 39. 3. My heart was hot I mused the fire kindled then I spake with my tongue He was dumb before but the heart growes so full now it must needs out or 't will break for want of vent Set before thee as matters of Meditation the chapters and places of Scripture that have been penn'd by the Saints in thy condition 2 By frequent essayes Thou canst not pray How often hast thou tryed It may be once or twice and then grown weary Try again man and again and again till thou canst Some never work well till they are warm Obj. But I can say nothing Answ Then go and complain Lord I would pray but I can say nothing Then look out a Promise and turn it into a Prayer and if thou canst do no more rise again and anon fall to it again Thus children learn to spell read and write What if thou go three four twenty times together and be able to say but a few words those stil the same Christ did so in his Agony In such a case if thou hast a good form by thee of another mans I know not why at least the viewing if not use of it may not quicken the Spirit of Prayer in thee Câ—uâ—ches may help us when we are lame that hinder us when we are sound 3 If thou caust get a godly experienced friend to pray with thee discover thy case to him as well as thou canst and let him spread it before the Lord and labor thou to joyne with him Iron sharpneth iron so doth the face of a man his friend In such holy communion one prayer begets another Two lying together grow both warm Or get such friends to pray for thee 1 Cor. 1. 11. Paul acknowledgeth a great deal of help from the Corinthians prayers A diligent use of these means and frequent application of thy self to the use of them wil by degrees recover thy lost acquaintance with God again FINIS The Contents THe first Treatise concerning the Spirit of Bondage layes down these two Theses 1. That the convictions concussions and terrours which bring a sinner before conversion under a spiritual bondage to the sad apprehensions of the curse and wrath of God due to him by the Law because of the guilt of sinne are ordinarily the works of Gods blessed Spirit 2. That In order to the conversion of sinners it is the ordinary and usual way of the Holy Spirit of God to become thus a Spirit of Bondage before he becomes a Spirit of Adoption To the first of these way is made by a preface containing a brief explication and vindication of the meaning of the Apostle Paul Rom. 8. 15. where he makes mention of this Spirit of Bondage wherein I state this Question Quest What the Spirit of Bondage is in the Apostles sense and the fear that proceeds from it Chap. 1. The Thesis cleared 1. By shewing how this work as it is managed by the Spirit of God differs from a like work of Satan And in the close thereof 2. By enquiring whether this work always ends in conversion Chap. 2. A few words are added to prove it Chap. 3. Practical Corollaries from the Premises 1. By way of support Chap. 4. 2. By way of Caution in several branches 0 1. Not to harden the heart against the Spirits soft voyce 2. Not to mis-apprehend our own case under bondage 3. Not to judge others in that case 4. Not to break the Spirits bonds but by his leave whether it be 1. By profane or vain diversions and avocations of our hearts from being serious and through therein Chap. 5. 2. Or by over-greedy grasping after peace and comfort ere we are prepared for it Whence ariseth A Practical Question concerning the measures of humiliation necessarily required to conversion and comfort and concerning fitnesse of the soul for comfort Chap. 6. The 3. 4 5 6. Corolaries Viz. By way of exhortation By way of conviction of the true use of the ministry of the Law By way of plea for the frequent seeming peevishness of poor souls refusing comfort By way of humiliation to such as herein have formerly it may be frequently stifled convictions and fears c. 7. The second Thesis explained 1. By enquiring into the nature of the work of the Spirit of Bondage where conviction is described ch 8. 2. By assigning the means of this work ch 9. Evidence given of the Spirits usual working this way c. 10. Qu. Vpon what designes the Spirit most commonly workes in this method Discovered in twelve
prejudice against the truths herein contained I beseech you for Christs sake let none of you turn them into matter of dispute if in any thing I differ from any of your judgments For I know it is an usual policy of Satan to make use of differences in opinions though never so small and trivial as impregnable fortifications against the power of truth when it proceeds from persons from whom we differ I pray remember that although the matter here treated of according to Christians various experiences may beget different apprehensions in some things yet the main substance of these Treatises is of common and that necessary use to all Let us not lose that we agree in as to the benefit and use of it whiles we strive for an unprofitable victory in that wherein we differ I have for the most part avoided of purpose peremptory decisions in doubtful points and all unsavoury reflections to my best judgment altogether I hope you will all make use of that wherein all Saints agree and not trouble others with that wherein you disagree The Lord grant you may and then I know my present labor will not totally be lost If but one poor soul be converted supported comforted hereby it will be too great a reward for my slender pains However because we must cast out the net to catch as many fishes as we can though we must be contented with how few soever God shall think fit to bring into it I have thought fit to make way to your acceptance by this Preface and having so done commend it and you and this Piece of mine to Gods blessing and intreat you to do the like in your most solemn Prayers for The unworthy Authour your Servant in the Gospel SIMON FORD Decem. 13. 1654. To the READER THe Subject of this Treatise being the Spirit of Bondage and the Spirit of Adoption will I fear meet with some disgusts at least not savingly relish with every palaâ—e in these times wherein people are so strongly addicted to a pleasurable Religion desiring as well an easie way to bring them to Christ without those terrors and disquiets of conscience which usually accompany the new birth as a pleasing continuance in their Regenerate estate in Christ without those renewings of repentance and that course of strict obedience the Gospel calls for Now to those who do not carry in their brests any prejudicacy of opinion touching the Points laid down in this Treatise but desire earnestly the clearing of every saving Truth I shall not need to say any thing the holy Spirit of God is promised to guide them into the knowledge of all necessary Truths who desire in sincerity to be experimentally acquainted with them But those who are likely to be offended with Doctrines of this nature let me encourage to the serious study of this Book As the Subject of it is spiritual so it is handled not only with much solidity of Judgment and acutenesse of Learning but also with much â—piritualnesse as in which the reverend Author doth not only present the truâ—hs of Christ in a way of Speculation for the delight of the mind but also suits them to the hearts of people in a way of Practice for the benefit of the soul which is certainly the most excellent and most profitable way of opening Scripture for as it is the saving Duty of people to practise what they know whereupon that which Epictetus makes one of the first principles of Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the making use of Rules and Precepts in the course of life the same our blessed Saviour and the Apostle S. James make one of the first Principles of Religion If ye know these things happy are ye if ye do them and not they who are hearers only but doers of the Word shall be blessed in their deed So it is the incumbent work of Ministers in all they deliver either in the Pulpit or by the Presse for the winning of people unto Christ or building them up in the faith not to keep in high Notions or Speculations of Truths but to endeavor to bring them to be practicable without which all Teachings and Discourses will be but vaine and unprofitable What Austin notes of the three great Philosophers that Socrates excelled in Philosophia activa and Pythagoras in Contemplativa but that Plato utramque jungendo Philosophiam perfecisse laudatur The same I must say of Divines they do most excel in handling the Doctrines of the Gospel who make it their work to joyn the Practical and the Speculative together How far this life bloud runs in the veynes of this Treatise wil be easily discerned by the eye of every one that shall please to take the pains to read it They who do not before hand stomack the Matter and Subject of it will not I perswade my self be offended with the manner of handling it The elaborate pains the Authour hath taken in this Work wherein are many great and precious Truths asserted many knotty points which have not a little puzled the spirits of tender Christians cleared up to their comfort material Questions satisfactorily answered and the spiritual condition laid open very fully in reference to the state of Bondage before Conversion and the state of Adoption after it and all this and very much more in a solid way both of Scholastical and Practical Divinity deserve much encouragement from the people of God for whose Souls sake He hath thus travelled But there is not any thing of greater provocation to faithful Ministers of the Word to take paines both by Preaching and Writing then the diligence of People in Hearing and Reading As I shall therefore commend this Work to the serious perusal of all into whose hands Gods Providence may cast it so in reference to the study of it I License it for the Presse as that which may tend exceedingly to the improvement of Graces the comfort of afflicted consciences the inlightning of the ignorant in points of so necessary concernment the conviction of folly in those who presume of their being in Christ before they have had any sense of their sinful and miserable condition by nature and many wayes to the great advantage of all who have not yet attained to a right understanding of these Mysteries of Salvation THO. TEMPLE To the READER THe Author of this Treatise hath learnt to deny himself that he might study and exalt Jesus Christ He is none of that Graecian strain whom the Orator smartly censured of old Do illis eruditionem do Doctrinam fidem Religionem nunquam isti coluerunt For he hath been at Athens and learnt Christ there as Dionysius the Areopagite did Act. 17. 34. He could not content himself with such a Revelation as flesh and bloud doth impart to carnal Gospellers Mat. 16. 17. and therefore he hath begged the Testimony Revelation and Demonstration of the Spirit 1 Cor. 2. 4. Ephes 1. 17. that he might have the Spirit of God for a Witnesse
in himself before he presumed to testifie of 1 John 5. 1. 6 10. the most eminent Works of the Spirit in the heirs of Heaven He hath shewn Believers that their right by the Gospel is good in Law when it is sealed by the Oath of God by the Spirit of God and by the heart bloud of Christ who is the end of the Law for righteousness to them that believe Ephes 1. 13. Rom. 9. 1. 1 Joh. 2. 20 27. 1 John 5. 13. 19. 20. Rom. 8. 16 17. 2 Cor. 3. 3. Rom. 10. The single testimony of a deceived heart is no Authority but when the Spirit hath inlightned and renewed a soul he leaves an Impresse upon the heart and a Certificate in the conscience which cannot deceive Let the Reader beg the Spirit of Grace and Supplication that he may read this excellent Treatise with the same spirit wherewith it was written And let them that cry down Learning and Vniversities see and confess that the Spirit breathes upon learned souls and makes their Learning instrumental to discover the Mysteries of godliness even the deep things of the Spirit with more glory and advantage then when he works upon duller souls who have not Learning enough to prize Learning or grace enough to blesse God for sanctifying of that learning which discovers the danger of their ignorance The Lord blesse the Labours of this practical Preacher and teach us to grow in knowledg and grace that we may not be led away with the error of lawlesse or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boundlesse men nor fall from our own stedfastnesse so prayes Your Servant in the Gospel FR. CHEYNELL REader the Authors distance from the Presse must plead for him and it Thy indulgence it is hoped will pardon the rest which in this review are overseen and correct these Errata's before thou readest ERRATA Page 22. l. 10. r. this for the first p. 28. l. 22. r. him in p. 34. l 27 r. with a guard p. 59. l. 32. r. had your p. 61. l. 30 blot out may p. 78. l. 10. r. read and amend the Title of the Chapter according to the Contents after the Book p. 83. l. 26. r. Saint p. 96. l. 10 r. never leaves it p. 104. l. 12. r. nest p. 116. l. 6. r. the wound sleight p. 130. l. 8. r. that is p. 145. l. 21. r. hope p. 145. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 28. r. your patience p. 152. l. 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more cutting beyond p. 189. l. 5. r. Scripture p. 203. l. 7. r. all lay p. 216. read the whole sentence following For although c. after 1. Immediatly in the next page p. 229. l. 19. r. to them p. 252. l. 8. r. seal p. 278. l. 25. r. measures p. 289. l. 23. r. wrought p. 298. l. 16. r. exercise p. 339. l. 2 3. r. particular to p. 343. l. 12. r. bought p. 367 l. 6. r. hasitancy p 397. l. 15. r. manner p 419 l. 15. for them r. it p. 438. l. 25 26. r. the real p. 497 l. 22. r. accompanied p. 579. mar r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 589. l. 18. r. wrings I might add p. 87. l. 8. r. expectation l. 31. r. peccatur p. 179 l. 6. r. occasions p. 234. l. 8 r. possible p. 237. l. 10. r. a crown p. 245. Title r. this evidence p. 301. l. 4. r. humiliation p. 321 l. 10. r. As in p. 324 l. 12. for them r. it p 352. l. 24. r. yet p. 450. l. 28. r. is p. 456. l. 24 dele the. p. 516. l. 15. r. to p. 526 l. 2. r. Spirit in CONCERNING THE SPIRIT OF BONDAGE CHAP. I. What it is in the Apostles sense BEing resolved by Gods assistance to handle Theologically and practically those two grand mysteries of godlinesse the souls spiritual trouble and peace in their nature manner of working proper differences from any other workes and the several cases arising from the practical view of those heads we will first begin with that work which in the Elect of God is usually first wrought viz. Spiritual trouble Now because the consideration of a work as it relates to the efficient and other causes and that of a condition or state as it relates to the subject in whom it is wrought are both in notion and practise distinct and seeing both of these considerations will frequently offer themselves to us in the course of this Treatise with relation to the subject in hand therefore I have taken the rise and spring of my Meditations from such a Scripture as affords us both conjoyned viz. that of the Apostle Paul Rom. 8. 15. Where the Apostle as it is a work or effect by a metonimy calls it the Spirit that works to fear as it is a condition or state he calls it Bondage And being to consider it as a work or impression of such a cause upon such a subject and reducing that subject to such a condition he very fitly joyns both notions and considerations into this one character or description The reception of the Spirit of Bondage to fear whence we will take our rise for a brief view of these heads 1. The efficient cause the Spirit 2. The effect of that Spirit which is the inward condition or state of the soul in which it is Bondage 3. The impression wrought by this effect in the subject reduced thereby to this condition fear 4. The way or manner of this work and communication of influence from the efficient whereby it is effected Receiving 5. The persons in whom this operation is wrought and who thereby are reduced to this condition and feel the impression thereof Ye 6. The time of this work of the Spirit and condition of the patients in whom it is wrought implied in the whole frame of the verse which is during the time of Transition from Nature to Grace from alienation and enmity to adoption and friendship 1. What this Spirit is who is the efficient cause of this work hath not a little perplexed Interpreters Chrysostome and out of him Oecumenius and Augustine and divers modern Writers both Popish and Reformed understand this whole clause concerning Jewish Pedagogy or discipline under which God held them under the Law of Moses The two Spirits here received saith Augustine are suted to the times of the two Testaments Evidentissimè duoruÌ„ Testamentorum distinct a sunt tempora illud enim ad timorem pertinet novum autem ad charitatem Aug. in locum the Old pertains to a season or work of fear the Now to that of love So says Calvin he calls the Old Tastament Vetus Testamentum Calv. Inst Gua. in loc a spirit of Bondage because it begets fear in mens minds And with him joyns Gualther So Chrysostome who goes â—arther then any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum in â—ocum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in locum Logem prâ—ponit nud aÌ„
consciences with the flames of unquenchable fire Matth. 37 9 10 12. The Apostles also follow the same method Peter Acts 2. and Stephen Acts 7. and Paul Acts 17. and 24 make it their first work to preach the Law and Judgment So that it seemes needlesse to me to insist any longer on this head 3. The Examples of those Converts the manner of whose conversion is declared in the Scripture hold forth a farther evidence to this Truth Ephraim is so converted Jer. 31. 18. Smites on the thigh Manasseh is humbled greatly and the Crucifiers of our Saviour are pricked in their hearts Acts 2 Chro. 33. 12 2. 37. and the Jailor comes in trembling chap. 16. 29. Paul is smitten to the ground Acts 9. 4. and trembles and is astonished verse 6. And the incestuous Corinthian is even swallowed up of sorrow 2 Cor. 2. 7. And if any examples as those of Zacheus and Lydia seem to speak no such matter yet seeing the Scriptures are not so punctual in the manner but only relate the matter they must rather be rdeuced to this rule then be urged as examples against it Sure if God had dealt with them another way and would have had us to have made any such exceptions from the general rule of his dealing with others he would have been more particular in the recording of those passages that might ground them Besides it is concieved by some of no mean note that they were converted before as members of the Jewish Church and their then conversion was but to Christianity from Judaism which needed no such work As for Lydia 't is clear she was one that before was a Proselyte one that worshipped God the Text saith Acts 16. 14. CHAP. XI The Designes and Intendments of the Spirit in this method of working Conversion in twelve Particulars Quest 4. WHy will the Spirit work this way Answ For several Reasons 1. Hereby is Christ made far more precious then he would be if he dropt this grace into our mouthes without any such sharpning our appetites by the pain of hunger and want to receive him The full soul loatheth or as it is in the Original treadeth under foot the honey comb Prov. 27. 7. The whole will think a fee lost upon a Physician and the man on whom the Law hath not passed will not say Gramercy for a pardon And on the other side it is necessity that endears any thing to us And the more extreme that necessity is the more welcome is the supply A beggar that is pinched with hunger and even starved with cold what course fare and thread bare garments will he beg hard for A man upon the Gallowes and ready to be turned off what will he give for a pardon Sharking Tradesmen know well enough what use to make of the buyers necessity to enhance the price A man will huck and drive the bargain for Christ to half pence and farthings till he be brought to this passe 2. Hereby doth God engage the hearts of men more to him Look over the thankful remembrances of Gods Saints over all the Word and see how great an ingredient their misery is into their thankfulness Ezra We were bond-men yet our God hath not forsaken us in our Bondage c. Ezra 9. 9 David frequently enlargeth upon this common place Psal 18. 5 6 7. The cords of hell compassed me about and the snares of death prevented me In my distress I cryed upon the Lord and he heard my voice c. And so Psal 116. The sorrowes of death compassed me and the pains of hell gate hold upon me Then called I on the name of the Lord c. And after followes a thankful enquiry Quid retribuam What shall I render to the Lord q. d. I do not know any return in the world that may be answerable to so great a mercy So Hezekiah Isai 38. 20. after his sad complaint wherein he drawes a picture of his sad condition in all the saddest and darkest colours imaginable at last saith he The Lord was ready to save me therefore will I sing my songs to the stringed instruments all my life long in the house of the Lord. Think how thankful a starving begger will be for an Almes a condemned man for a Pardon a Prisoner in Argier for a Ransom a man that roars under the Stone or Gout or Collick for a cure and in some sort you conceive how engaging such a mercy as Pardon Redemption Healing is to a sinner broken weary laden with the weight of his sins terrified afrighted distracted with the sense of Gods displeasure for them to hear of a Saviour a Redeemer a Comforter how welcome is it How Paul speaks 1 Tim. 1. 13 15 16 I was a Persecutor a Blasphemer injurious c. 3. Love in such a soul will keep even pace with thankfulness Undoubtedly the more low the Spirit sinks us in this dungeon the more low thoughts will men have of themselves and by consequence the more love will they shew to Christ who even in such a condition did not abhor them but took them out of such a condition to advance them unto the neerest friendship with himselfe For a Prince to take a condemned Malefactor from the Prison or Gallowes and advance her to his Bed and Throne how endearing a love would this bee how every way free undeserved unexpected unconceived must it appear This is evident in the former Psalm 18. 1. c. and Psalm 116. 1. c. compared with their following Verses 4. Sinne must needs be far more odious to to such a soul The burnt child dreads the fire 't is the wormwood upon the dug that weans the child from it say to a condemned thief or other malefactor that hath narrowly escaped the gallowes as the wicked tempters are brought in seducing Prov. 1. 11. come with us cast in thy lot among us we will all have one purse will he not except he be a desperately hardened wretch deny the motion with detestation God forbid that I that but now am come off from the Ladder that but now have had the bolts knockt off my hands should any more take up that course that brought me thither Let a mans jolly companions sollicite such an one as hath been acquainted with the Spirit of Bondage whose feet have been hunt in the stocks of the Law and the Iron hath entred into his soul to a drinking match or a stage play or any other of the sinnes and vanities of his former days what will he say but as that Philosopher when the whore valued her common ware at so dear a rate Non emam tanti poenitere Friends forbear to presse me any longer Had you felt those heart aches and cramps those agues and convulsions of conscience which I have done for such courses as those had you been in the Spirits house of Bondage as I have been had you been stretched upon the Spirits rack had you felt the strappado of the Law and
soul-humbling self despair some stay longer in this and some in that work As in the way to London every man passeth through the same Stages but every man doth not stay as long at or take as much notice of every Stage as another may one quick Gallopper and lusty young man well mounted will ride through in a day and perhaps only call at every Town for a cup of drink another of flower constitution of body and with worse accommodations can scarce travel twenty miles a day and so makes longer work of it But all that go the right way go through them all and if perhaps God may be supposed to lead any soul a shorter cut and help him to passe beside some of them it is by a private way that he only knowes and can direct in His Ministers know no other and therefore we must direct you in the beaten rode Yet because the Lord doth make a difference betweene sins and sinners he doth ordinarily also proportion this work of humiliation and bondage to them and their sins And indeed were the ordinary way to peace and comfort no more difficult from one sin then from another men would thence have a great ground to embolden themselves to the indifferent commission of greater and lesse sins As good be whipped for something as nothing say untoward Scholars for a great matter as for a small Therefore if a sinner hath sinned with an high hand against God and wasted his own conscience and had a more then ordinary influence upon the sins of others when sins have been aggravated by abundance of patience of means of mercies of Judgments of vowes and resolutions and by consequence of Apostasies this man must look for more sorrowes Psalm 16. 4. Idolaters sorrowes shall be multiplyed As the most hainous Malefactors use to be fettered hand and foot and clapt up in dungeons when others of inferious guilt are not so handled CHAP. XIII Another Case concerning the state of a soul under this work Quest WHat is the real nature of this work and the case and condition of souls under a spirit of bondage are they regenerate or unregenerate Gods children or Satans Answ A soul is then an Embryon that is Camero in Heb 6. 4 Neque regeniti sunt isti neque etiam irregenti neque verò consequens est tertium genus dari Quemadmo dum quod diathesin habet ad virtutem c. neither altogether what it was nor what it must be but an imperfect creature of Gods Spirit that will if the womb miscarry not be a Saint a child of God This as to the work And if the Question be what the state is I answer A state of Nature though in a capacity of Grace and in a neer capacity almost a Christian Acts 26. 28. Not far from the Kingdome of God Mark 12. 34. In the next capacity if the work be through of grace as the body organized is of a reasonable soul And therefore such have abundant need both of their own and others prayers These must be tenderly used lest they miscarry Christ is said to lead those that are with young gently Isai 40. 11. As Jacob drave his tender flocks gently Gen. 33. 13. A soul is never in more danger then now Questionlesse this state is a state of nature yet for there are but two Covenants therefore but two Standings under those Covenants A man cannot at once be equally a subject of both Kingdomes Gods and Satans He is in the posture of Israel at the red sea or rather in it not entirely delivered from his old Task-masters but in the way of escaping He hath escaped the pollutions of the world but may yet be entangled again he 2 Pet. 2. 20 hath tasted the powers of the world to come hell in its horrors and heaven in its supports and hopes but may yet fall away which no man that is a true child of God can do seeing Heb. 6. 5 6. the seed of God which is eternal life 1 John 3. 15. abidet◠in him 1 John 3. 9. What may come of it we knew not whether a Tympany or a Birth many fair buds are blasted CHAP. XIV An Objection answered from Christs Invitation of sinners unto him without requiring such conditions as necessary to their admission Obj You seem by what is said hitherto to drive some from Christ at least for such or such a space of time until they be humbled and broken sufficiently Whereas Christ invites Whosoever will to come unto him and no where qualifies his acceptance of him by such conditions Provided That no sinner that comes under such and such a guilt lay hold on me without such preparative measures of the Spirit of Bondage And how then can you warrant that which hath been said in this point Answ I answer 'T were pity but that Ministers tongue should cleave to the roof of his mouth that forbids any to come to Christ whom Christ calls But you shall see that Christ though he call all sinners Joh. 6. 37. Apocal. 22. 17. yet he calls them under the qualifications of hungry and thirsty souls Isai 55. 1. Ho every one that thirsteth come ye to the waters he requires not money but he requires thirst He requires nothing to move him to give but something to qualifie and dispose us to receive And looks that they be weary and heavy laden Mat. 11. 28. else they will not value and he knowes they will not value his rest I do not bid men stay from Christ til they have such qualifications but I invite them rather to seek those qualifications from Christ which fit them for him and without which they cannot savingly come to him But I shall give yet a more distinct answer Christ therefore to whom sinners are invited to come is an universal good and therefore there is in him a confluence of many good things Now as in a publick Magazine every man may have free accesse to call for what is proper for him but every man may not be admitted to every thing there but only some few who are priviledged by their condition and relations to the Treasurer and are able to manage the whole for their own private good and the publick benefit So in Christ there is Grace and Power and Wisdom and Merit and Priviledges and Peace and Commands and Rewards Now though every man be invited to Christ yet every one that is called may not be admitted to finger all these precious commodities but such only as his condition is capable of and at present most needs So a soul under the power of sin is invited presently even the next moment to come to Christ and receive his yoak i. e. submit to his government and yeild up himselfe to be saved in his way and in order thereunto to cast himself upon absolute Promises of the first grace by prayer and waiting for power so to do He calls sinners to what to Repentance Luke 5. 32. and
wet seed time but it may be a dry summer and so the hazard is not over therefore having had a wet seede time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he expects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter raine too to perfect the harvest so thou hast sown in teares God hath blest the seed of the word so far to thee expect the perfecting his work in thee it may be thy continued troubles are the latter raine t is well when God followes thee with such showers keeps the ground thy heart tender feare not man this makes for the improvement of it to a joyful harvest They that sow in tears shall though long first yet at last reape in joy Ps 126. 5. And their precious seed will yeild sheaves at the last Obj. But I cannot wait I have such an impatient fretful spirit and I have so long waited to so little purpose that I am even quite wearied Though my spirit be willing yet my flesh is weak Answ 1 T is no lesse a duty because thou canst not do it 2. Pray against this distemper Lord I have an evil impatient overhasty heart that must be relieved presently or it will be gon from thy doore Lord give mee an heart willing to stay thy leisure Indeed the things I would have are precious necessary my endeavors have been frequent my Prayers urgent and importunate and therefore my froward spirit seems to take it ill to be so long disappointed in its expectation Lord give me a waiting depending enduring Spirit 3 Fetch in strength from a promise to this purpose There are abundance of promises made of and to waiting Of it see in special Psa 27. ult Waite on the Lord and be of good courage c. But what if I cannot He shall strengthen thy heart fortifie thy heart against all temptations to wearinesse and impatience See also Isa 40. 29 30 31. T is a very full promise So promises to waiting Isa 30. 18. Blessed all that wait for him Chap. 49. 23. They shall not be ashamed that wait for him 4. Yet wait in the use of means Such as 1. The word God having appointed the word as the means will have us attend it The word must be waited on for grace It is the word of grace Act. 20. 32. and the Apostle saith that there is no grace to be had i. e. ordinarily without it and that not only the word read but the word heard and that not from every one that can talke of Scripture but from a lawfull Preacher Rom. 10. 14. See the connexion between calling and preaching and hearing and faith See Joh. 17. 17. And the promise that Wisdom makes is to those that wait at her gates and the posts of her doors and constantly do so He that waiteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day by day ie upon all opportunities Pro. 8. 34 35. And the word must be waited on for peace too T is the Gospel of peace too as follows loco dicto Rom. 10. 15. and that in the mouth of Preachers And Eph. 6. 15. And Isa 57. 19. I create the fruit of the lips peace 2 Prayer Ezek. 36 37. I will yet be enquired of c. and Acts. 9. 11. The same spirit is a spirit of grace and supplication Jam. 1. 5. Zech. 12. 10. Obj. But why shall I pray My prayers whiles I am out of Christ are an abomination to the Lord and I sin whiles I pray Answ Upon this account the Divel drives off many from grace and Christ But consider 1. It is a greater sin to neglect it It is the worst thing that can be said of any man that he restraineth prayer before the Lord Job 15. 4. T is joyned with casting away the feare of God i. e. with professed Atheisme and prophanenesse See Jer. 10. 25. Heathens and families that call not upon Gods name are put together Prayer is sin to thee but by accident vitio personae but to neglect it is a sin in its selfe 2. The Lord requires even such persons to pray Act. 8. 22. 3. The spirit of grace and supplication is usually powred out in the performance of that duty Luke 11. 13. 3. Conference The great reason why Persons goe heated and warmed from sermons and within a few minutes become key-cold againe is the want of this holy help How did our hearts burne within us say the Disciples Luke 24. 32. when hee talked with us 4. Meditation Beasts that chewed the cud were the only cleane beasts because they best turned their food into nourishment T is a special advantage that a man hath in memory seeing it is that bag whence a man Vid. infrà N. Octava by meditation fetcheth back truths and chewes on them see Psal 40. 3. 5 Seek in them conversion rather then comfort and grace then peace The reason of this advice is that which I have before told you That grace is offered and we are invited to receive it without any qualification but our want of it But peace and comfort presuppose grace Rom. 5. 1. Reall and actual peace by which wee are made of enemies as we were born friends to God and apparent or apprehended peace peace in the conscience the evidence whereof is joy and comfort are the fruits of justification Besides if we desire peace principally and not grace we give a great advantage to Satan to delude us with a false peace without grace as hee doth many a thousand We often fail in this we are earnest for Pardon and peace but not so importunate for Grace 6. Follow those meanes most constantly which 1. Caeteris paribus are appointed to thee I think not that persons are bound absolutely to their own Pastor He may be unable he may be unwilling to imploy his talent to a mans advantage But if godly able and laborious my constant attendance is to be on his labours Certainely my constant meales should be at home 2 If free those that are most scarâ—…h The Word that converts it is described by the Apostle Heb. 4. 12. 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Word that hath life in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Active and full of spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. more cutting beyond a double comparison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 penetrating as Aqua fortis not the ear but the heart joynts and marrow Partes minimas interiores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a critical word they that are Criticks are accurate observers of every tittle Those thou shalt know by the rising of thy carnall heart against them For there is no congruity between the carnal heart of a man that naturally loves its ease a spiritual rowzing Ministry that will search out all its hidden corruptions therefore suspect thy heart here and cross it 7. Observe and take special notice of every step of proficiency which thou makest towards heaven and acknowledg it with thankfulnesse Our sense of wants should not although through our corruption most commonly it do exclude the
fight for it Satan and Numb 13. 23 a mans corrupt heart are apt to discourage a soul under Bondage from hence What profit Job 21. 14 Lam. 3. 8. is there in serving God c. Thou prayest and he casteth out thy prayer thou hearest and art in trouble still Now God props up his people against such temptations by such Promises to all and performances to most of his Saints Reas 5 God doth it to wean his people from this world Now Lord lettest thou thy servant depart in peace for mine eyes have seen thy salvation sayes Simeon when he had seen Christ in the flesh Luke 2. 29. And when a soul after long troubles of spirit recovers the assurance of Gods love O what poor things are all the treasures of the world to him Lord saith David lift up the light of thy countenance upon me and then take corn and wine and oyl who will Psal 4. 6. And then let the eyes of wicked men be even ready to strut out with sat and let them have all that they can wish yet saith he in another place I will not change portion with them for the Lord is the strength of my heart c. Thou shalt guide me with thy counsel and bring me to glory Psal 73. 25 26 27 28 A man that is called to be a Favourite to a King will quickly grow into a dis-esteem of his shop and retaile Trade his sheepfold or cow-stal Take no care for your stuff saith Joseph for all the fat of the Land of Egypt is yours Gen. 45. 20. So saith God to an assured soul Take no care for these earthly things thou hast in heaven a richer and more enduring substance Reas 6. Because God delights to hear from his Saints often Not only as a Master from a Servant nor as a rich man from a beggar nor as a Conqueror from a Captive but as a Father from a child as a husband from a Spouse Cant. 2. 14. The voyce of a Spouse of Christ in the cleft of the Rock i. e. relying on him upon assurance of his love is sweet Joseph could not abide long under the mis-apprehensions his brethren had of him My Lord and Thy servants Joseph thought were strange Titles to that of Brother hee longed to hear them call him by a name of relation so saith God Hosea 2. 16. to an afflicted Church CHAP. VI. A Question concerning the mediate and immediate Testimony of the Spirit HOw doth the Spirit testifie our Adoption For although divers godly Divines are of a different judgement in the point of immediate evidence yet I cannot be perswaded but that there is something in the work of the Spirits testimony which may deserve to be so expressed Ans Two wayes 1 Immediately 2 Mediately I. Immediately wherein the Spirit acts as in illumination and infusion of good motions into us by his secret influence upon the heart quieting and calming all those waves of distrust and diffidence concerning its condition by his own immediate power without the present application of any Scripture grounds to convince a mans reason that his testimony is true I shall parallel it with the motions of the Spirit thus As the Spirit many times excites a man to such or such a duty by laying his hand immediately upon the heart and therewithal a kind of secret force and power inclining the heart to obey those motions and as it many times opens the heart to such and such spiritual impressions by a physical injection of holy motions into it and warming the heart to receive them so in this case when a poor soul sits in darknesse and sees no light sometimes upon a sudden a light from heaven compasseth it about and it is it knowes not how in a moment as it were taken up into the third heaven its fears are banished by a soft whisper from the Spirit of God in the heart Thy sins are forgiven thee and this is in such a way that though the spirit of a man really believes it and is immediately calmed by it yet it cannot tell how it comes to passe And so it is sometimes in overcoming temptations a soule some other times is enabled to knock them to the ground by a scriptum est as Christ did Matth. 4. but sometimes it is stirred up to decline them and abhorre them by a secret rising of the spirit against them and to club them downe by meere force setting the bent of the will and affections against them without any present direct recourse of the soule to the written word And of this kinde is that worke of the Spirit stirring up in us sighes and groans in prayer that cannot bee uttered whereas at other times it furnisheth us with abundant matter of prayer from the promises and other straines of Scripture useful thereunto And thus as I said in conveying the evidences of Gods love the Spirit can and surely oftentimes doth alter the whole frame of a mans Spirit by a secret irradiation of comfort a man cannot tell how for as there is a kind of spiritual instinct in the soul by which it doth the things that are pleasing to God after conversion though many times it knowes not the principles upon which it acts so is there a secret and spiritual faculty in the divine nature that is infused unto us by which when the Spirit speakes peace to the soule it closeth with it without any reasoning or recourse to evidences as at other times As saith a learned man there is in the eye lumen innatum Rutherf on Jo. 12. p. 100. and in the eare aer internus a certaine imbred light to make the eye see lights and colours without and a sound and air in the eare within to make it discerne the sounds that are without so is there grace a new nature and habitual instinct of heaven to discerne the consolation of Gods spirit immediately testifying that wee are the sons of God There are some secret and unexpressible lineaments of the Fathers countenance in this child that the renewed soul at first blush knowes and ownes it But for the understanding of this you must observe with mee these few particulars for explication of this secret of experimentall godlinesse 1. That although the Spirit may testifie this immediately without any expresse and formall application of a word yet he never testifies but according to the word i. e. to subjects capable thereof and in such wayes as they are discovered to be capable by the word so that the Lords speaking peace to the soul being in the Scripture bound up to persons under certain qualifications the Spirit never speaks peace but where those qualities are real though not alwaies visible in the soule As for example if a man that feels not sin a burden heavyer then all the world that throwes away all duties of religion never prayes reads heares meditates nay goes on in some sinful way without remorse be filled with joy and peace and assurance
of it If I have never so good an evidence and lay it out of the way or blot it the fault is not in my Evidence if the Title be questionable again which it confirms And the truth is very few of Gods people enjoy an un-interrupted actual Assurance Indeed 't is such a sparkle of glory that a soul cannot bear it And as a Testimony though never so full to a Cause so that in one Court it carries the judgment without farther ado may be upon review in another Court called into question again and be perplexed so by a cunning Lawyer that it may seem questionable again So the evidence of the Spirit that once gave full assurance in the conscience may by Satan be brought to the Court of sense and reason and made disputable again Yet as to habitual assurance it is true that it can never be quite extinguished by doubting It may be dipp'd but not drown'd It may be in a swoune but not dye A Saint may say to Satan when he tryumphs most over his assurance as the Church Mic. 7 8 9. Rejoyce not over me c. when I am in darkness c. God hath promised it Isa 57 15 16 17. Heaviness may endure for a night but joy cometh in the morning Psal 306. And indeed Assurance being Gods Seal and Earnest if this gift of God be not without repentance neither is his Covenant for eternal life and glory irrevocable If God recal his Earnest he recants his bargain as the taking an earnest back again among mâ—n makes the bargain void and the puâ—ling off a Seal cancels the Deed. Yet let me not herein be mistaken I would Caution not be conceived to affirm that a child of God always recover his Assurance again after loss in this life in as full a measure as he once had it A man may lose his Assurance for his ill managing of it and possibly such may be the hainousness of such a miscariage as may provoke God to let him lye long under broken bones and whenever by renewed repentance he recovers it he may justly withdraw from him some measures of that boldness and confidence in his presence which he had before Nay I know not why a true child of God may not after lost Assurance if lost in such a way of provocation on his part go mourning all his dayes and hardly ever be able to Isai 3â— 15. act it again directly and formally yet the habit of it may be stil firm and unmoveable and in it self stil capable to be reduced into act but that he is by reason of those obstructions which he hath laid in his own way incapable of reviving the Acts of it Now that even in such an one the habit of it remains still is evident from hence that he still produceth some visible fruits of it keeps up a contest though but a weak and faint one with doubting and doth not quite lay down the weapons to despair that though he apprehends his hopes exceeding smal yet he wil not be bought out of them by all Satans offers and even in this darkness many times chuseth affliction for righteousness sake as that holy Martyr that under those sad desertions was going to the stake and reâ—olved to dye though he had not received that actual assurance again which made him cry out He is come He is come But Glover all these acts are not the direct acts of Assurance but indirect and vertual acts such as suffice to keep the life and soul of Religion together as we use to express our selves but such as discover much of the vigour of a Saints spiritual constitution to be impaired Other Questions there are that might be prâ—mised here but I shall find time to take them up in the Application CHAP. XXII Popish Doctrine concerning doubting and uncertainty confuted Our own certainty and Assurance of Salvation examined Where several Cases concerning the distinction of the Spirits testimony from Satans or our own hearts THis affords us matter of Confutation of the Erroneous Doctrine of doubting Application and uncertainty which the Papists and persons among our selves un-experienced in the things of God take for truth viz. that a man cannot in this life be certainly assured of his own salvation These persons rob the Holy Spirit of one of his special Offices that of being the Comforter the Lord Jesus of one of the glorious fruits of his Ascension which is the sending the Holy Ghost to his people to that end God the Father of a great deal of glory and service at least of the most noble and generous part of it that that proceeds from love and thankfulnesse the Saints of their greatest encouragement to obedience support in tribulations comfort in sufferings and hope in death and lastly evacuate one main end of the very Scriptures themselves which were therefore at least a main part of them written that the Saints may know that they have eternal life 1 John 5 13. And if there were no other reason why we should abhor the Romish Synagogue yet were this sufficient that they professedly hold forth a Doctrine of despair that is such a Doctrine in which a man can neither comfortably live nor dye But 't is no wonder that those that preach up the merit of works should preach down certainty of Salvation for if God love me or hate me as I believe or not believe obey or not obey persevere or not persevere it s no wonder if from the sight of my own frequent failings I be in a perpetual hesitancy as to my estate No certainty in the conclusion can be gathered from uncertain premises Vse 2. This lets us know whether the perswasion that we have of our own good condition and the peace and joy that possibly we get therefrom be sound and certain or no. If the Spirit witnesse it it is sound if the Spirit witnesse it not it is suspicious and can afford no sufficient and satisfactory peace unto our spirits Quest But how shall I know whether the perswasion that I have that I am a child of God do proceed from the Testimony of the Spirit or no May not Satan be the Authour of such a perswasion and may not I reason my self into it and if so how shall I know the Spirits testimony from these Answ This is a very difficult Question And therefore I shall take up some time more then ordinary to sift the difficulty to the bottom and then take it away as God shall enable me Something 's I shal premise by way of Concession As 1 It is undoubtedly true that Satan may so transform himself into an Angel of light as to suggest to a man a certain perswasion of his own good condition He is a lying spirit in the mouth of false Prophets and inspires them with plausible Doctrines and comfortable dreames where with they pronounce peace to those to whom the Lord saith There is no peace And this he doth not
the Doctrines of Faith c. which he had acquainted them withal from their first vocation but it includes even those Doctrines of comfort which precede in the number of those Truthes they being part of what Christ had told them 2 The Court of Conscience It will be needful having once verified the evidence by the test of the Word to lay it up against a day of tryal Divine Truths must be laid up in the heart for Direction and divine Experiences for Consolation in an evil day This Courts Recorder is Memory and its Records in such a day are of especial use and importance Records of Gods dealing with others formerly see Psalm 119. 52. I remembred thy judgments of old and have comforted my self i. e. Those judgements by which thou hast caused thy people to triumph over their enemies in former times So also of our own experiences see both together Psal 77. 5 6 The holy man had been utterly at a losse had it not been for this Recorder and yet it seemes he had been too to blame in the laying up his evidence so that it cost much search before he could find it I communed with my heart and my spirit made diligent search the Septuagint reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit digged as we do for hidden treasure that must have much rubbish removed ere we can come at it But their sense is grounded upon a different reading of the word in the Hebrew Others read Scopabam I swept it seems by his carelesse keeping he had suffered his evidences to be thrown inâ—… dusty corner among waste papers and he was fain to sweep for them ere he could find them but however when he found them he made excellent use of them for by them he recovers strength to check his present unbelief I have considered the dayes of old ver 5. and I call to remembrance my song ver 6. I will remember the years of the right hand of the Most High ver 10. and I will remember the works of the Lord c. v. 11. And these remembrances prove a great strengthning to his Faith in that hour of temptation David hath some Psalms to bring to remembrance Psalm 38 and 70. And Christ hath left Ordinances for this end The Word 2 Pet. 1. 12 13. and Sacraments Do this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22. 19. in remembrance of me And there is the same use of the communion of Saints which is the special means of keeping fresh one anothers experiences by conference and communication Therefore it will be a very good course to charge memory to record carefully all the visits and smiles and embraces of Gods Spirit together with all the passages which may confirm the truth of them afterwards As we do in Evidences concerning a temporal estate we record the Sealing dayes and the Witnesses and the considerations of the conveyance So in this case bid memory put down At such a time in such a place upon such a Prayer Sermon when I was in such an exigency and there was but an haires breadth between me and despair such a sad cloud was scattered the Spirit of God by such a Promise gave me as much comfort and joy as my heart could hold and I then set to my seal that God is true by believing Joh 2. 33 And I was confirmed in the reality of these experiences by a following assistance against such corruptions or strength against such temptations or power more then ordinary to walk in wayes of spiritual communion with God c. This course being carefully taken it cannot be imagined how great an awe it will cast upon a mans jealous and suspicious heart that it will scarce dare to entertain a doubt against an Evidence so clear and so carefully recorded Except Satan can imbezel the Records or corrupt them by the concurrence of our treacherous memories in some considerable passages 't is in vain he knows to commence a fresh sute against the soul The soul in such cases will as the Psalmist have recourse to those Records and clear his Title against such disturbances Psal 77. suprà CHAP. XXVII The Means to strengthen these Evidences IN the second place 2 Strengthen your Evidences daily 1 By strengthning Ordinances 1 The Word heard read meditated upon all these in their proper place and time are to be used with care David alwayes keeps up a fainting Assurance with a word My soul melteth for heavinesse strengthen thou me according to thy word Psal 119. 28. This is my comfort in my affliction for thy Word hath quickned me Psal 50. Vphold thou me according to thy Word c. Psal 116. Promises are the food of Faith Cordials of Hope the crutches of Patience the principal feathers in the wing of Prayer Threatnings caution us against those courses as will weaken Assurance Precepts direct us in such wayes as will continue and improve it Examples are so many ruled cases as they say in Law which may adde light to a man when there is need to search records as before said The whole Word is the fewel that maintains the fire of Assurance and Meditation blowes up the coals 2 Prayer And this applies the Word it is a souls perpetual plea against all litigious molestations If Satan or a mans own heart at any time call his Evidences into question away flyes Prayer to God and pleads Promises and Examples holy Presidents and stops the mouth of Temptation this way 'T is that way of continual intercourse with God that brings a man dayly returnes of holy familiarities which cannot but nourish a constant perswasion of his unchangeable Love as mutual Letters maintaine a good intelligence among friends 3 Sacraments As they are remembrancers of the death of Christ and Ordinances appointed for the Sealing of the benefits thereof to the soul by particular applicatory signes and tokens must needs be means not only to give as hath been shewne before but also to confirm and continue it And upon this account 't is no wonder if Christ in the Institution of the Lords Supper require a frequent attendance upon that Ordinance 1 Cor. 11. 25. As oft as ye drink it implies frequent drinking it All our faith is grounded upon the death and satisfaction of Christ and the frequent reduction of those grounds of faith to our consideration must needs strengthen it habits of the mind are strengthned by a frequent repetition of those actions by which they were first begotten and produced Now though gracious habits are not gotten in the strength of natural or moral powers as natural or moral habits are yet they are produced as I before have shewed by a supernatural power in a natural method and order And therefore though no grounds apprehended by the understanding can of themselves beget faith yet a divine power never produceth them but by the representation of some grounds And therefore the representation of the death of Christ as it is held forth by God in all its
divel to be more busie then ordinary from a principle of envy to endeavour to supplant you This moved him to tempt Adam and Eve As a proud Favourite shall never want enemies who will endeavour to lift him out of the saddle 2 This makes us neglect our walking and whiles we build Castles in the air by our high conceits we fall into many an undiscerned Prov. 16. 18 ditch that is digged by the cunning Tempter for our souls 3 Lastly This so offends God that it provokes him to change his countenance towards the soul and endeavour the cure of the Disease by with-holding those dainties which feed the humour Nothing more provokes a Prince then to see a Favourite grow insolent upon the encouragement of his smiles So God Psalm 138. 6. He knows the proud afar off before he brought them into the Banquetting house and kissed them c. but now useth them slightly 3 Take heed of security You are upon an high pinacle and you bad need look to your standing You have a charge of precious Jewels about you and it becomes you to have an eye in every bush and by-lane you have many theeves lying in wait for it No head is more thoughtful no person sleeps less no mans braines work more then a great Favourites To such a man to be secure and free from jealousies and suspicions will quickly be ruining The sleepinesse of a souldier upon the Guard may rout an Army more then all the assaults of an Adversary if the Guard give timely notice of their approach If God speak peace to thy soul in the assurance of his love 't is a blessed thing to fear alwayes lest thou be robbed of it Holy Fear is the best Sentinel that thou canst imploy to secure thy Treasure 'T is an excellent thing to rejoice before the Lord with trembling Psal 2. 11. Hezekiah had a bitter time of it when he was at once sick in body and afflicted in mind too Isai 38. and when came this upon him See v. 17. Vpon my peace I had great bitternesse it surprized him when he was at peace and expected no such thing The example of David would seriously be thought upon by an heart that loves to keep acquaintance with God Psal 30. 6 7. He had been when he penn'd that Psalm under a grievous affliction and whether it were principally that or whether it grew to that it matters not much but it seems the hiding of Gods face was a main matter in his trouble But that I would have you observe is the occasion of this with-drawing on Gods part which was so sadly resented on his see ver 6. In my prosperity I said I shall never be moved Why so What security had David that made him so secure of his estate why the sense of Gods extraordinary favour Lord by thy favour thou hast made my mountaine to stand strong I built upon the favour of God and thought I had such a setled patent of it as nothing should ever bring my Title into question again But whiles David was secure God begins to alter his countenance Thou didst hide thy face and I was troubled v 7. 2. Beware of carnal boasting of your spiritual enjoyments This ordinarily is the breath of spiritual pride I caution you against carnal boasting I know there is an holy thankful boasting of God which the Saints of God are allowed and called unto Psalm 34. 2. 1 Chron. 16. 10. Psalm 64. 10. 1 Cor. 1. 31. But this is a serious grave thing intended principally for the glorifying of God by procuring praise from serious Christians on our behalf or for the encouraging and drawing on of others to chuse and trust in God upon the inducement of our experiences and it is mainly and principally accompanyed with a lowly and humble esteem of our selves That which I here condemn and caution you against is a slight vain-glorious and uselesse boasting of spiritual experiences in any frothy vain company with a designe to advance a mans self or his party or draw Proselytes to his new wayes which is very frequent in the tongues of many vaine persons in these dayes Believe it if there were truth and reality in those experiences as they pretend they would be more soberâ— and self-denying and modestly sparing in speaking of them I am sure the Apostle Paul when he had been disciplined against spiritual pride in his revelations is so modest that he speaks of his own experiences in a third person I know a man in Christ that was taken into the third heaven c. 2 Cor. 12. 2. he doth not say it was I Paul but leaves us to gather it was himself by some intimations which he lets fall by the by A man that travels to London with a great Treasure will not boast and crack of it in every company where he comes lest he invites theeves to rob him of it Indeed when we consider who made us to differ from others and that he that made us differ can easily take away that difference again and shake us together into the same bag with others and that there is nothing more likely to provoke him to do so then such a foolish magnifying of our selves from the meere Liveries which his goodnesse gives us to wear it were enough to ingenuous spirits to allay all the vauntings and crackings which they may be tempted to 4 Take heed of presumptuous sins Sins of infirmity and ordinary incursion if they grow upon us by our want of watchfulness are enough to provoke God to withdraw his presence from us But if wee adventure upon sins of presumption and wilfulnesse 't is no wonder if he shoot our hearts full of poysoned Arrowes and break our bones on the rack of his heavy displeasure David adventured so once but he paid dear for it he lost the light of Gods countenance so that hee began to fear he should never recover it againe If the greatest Favourite that is abuse a Princes favour and presume upon it to bear him out in extravagant and irregular practices 't is the ready way when his Master comes to know it to bring him under his severest frownes And the reason is because people are apt to think that those who do such unjust things would not dare do them but that they have encouragement from the Power that countenances them and so the miscarriages of Instruments redound to the dishonour of the Prince that imployes them Thus if persons that pretend and bear the world in hand that they live high in the light of Gods countenance and are special Favourites in the Court of Heaven shall adventure upon such practices as the wicked and profane wretches of the world do if they shall lye and steal and commit Adultery and use all meanes of indirect courses to make them great and feather their nests in the world the dishonour of this reflects upon God the world will think that sure God loves such things as these well enough
that God he took him for that there was error personae in the Match 7 Beware of that which I have often before warned you of vain unprofitable Erroneous or ungodly company This will not only damp convictions I have shewed you so much before but comfort also Ordinarily our spirits by sympathy become much-what of the temper and alloy with those with whom we converse 'T is a difficult thing for a mans spirit to continue free from impressions of sadnesse that converseth with a mourning company And 't is no lesse difficult for a soul to be seriously affected though he have never so important businesse in hand when the persons he is most familiarly conversant with are all set as wee say upon a merry pin 1 Vain and unprofitable company have not weight enough in them to add any balast to a spirit under the full sails of gracious Assurance nay they substract and withdraw that which it hath before within it self and then it is no wonder if it be overturned whiles the heavenly gale that fills those sailes for want of a serious care to manage it leaves the soul to a blast of frothy carnal delight which will soon over-set it 2 Erroneous and for in this case we may very well put them together ungodly company on the other side will make it their businesse to bore holes in the vessel it self to corrupt a mans principles and let in upon him such a floud of brackish and unsavoury waters both opinions and practices as will so marre all the precious lading of the soule that the Spirit in just discontent will refuse to fill its sailes any more it being not worth the labour to bring that vessel to harbour which is laden with meer trash and rotten Commodities Erroneous company will endeavour to break the chain of Truth in which Assurance hangs One Truth lost loseth it In a word The holy Spirit of God will not partake in the scandal of such an Association If I be never so much an acquaintance or intimate friend to a man yet I will not accompany him into all Societies which possibly he may bee engaged unto If he will converse with me I expect that he should do it either in a way of privacy or if in a more communicative way yet in such company only as may sute my genius or disposition my quality and reputation or else there I will leave him and if I see hee intends to make a consolidation of acquaintance and converse between me and such as I cannot comfortably converse withall I will break off familiarity with him altogether And surely I cannot expect that the Spirit of Grace truth and holynesse should serve me otherwise if I abase him so far in my esteeme as to endeavour to draw him into Partnership with me in the Society of empty erroneous and wicked men No question but such an affront will cause him to withdraw CHAP. XXIX A fourth and fifth Direction concerning the use of our Evidences 4. BE much in the Actings of Love and Thankfulness 1 Love Coolings of affection on our part towards God God cannot bear It were an unnatural monstrous ingratitude at such a time to flag in our love when we are under the fullest and most enlarged enjoyments of his love to us Then if ever when Gods countenance shines upon us will it make our faces reflect the same smiling beams of love upon him again Surely such enjoyments act much beneath themselves if they produce not a love stronger then death it self If the Saints of God use to love God and 't is their duty so to do even then when he breaketh them in the place of Dragons and covereth them with the shadow Psal 44. 19. of death if when he will not vouchsafe them one smile upon their souls will not speak one good word to their aking hearts but all they see from him is ghastly frowns and all they fear from him is chiding and thunder How much more may we think it reasonable and just they should do so when he spreads his own banner of love over them when he brings them into the Banquetting Cant. 2. 4. house when he layes his left hand under their heads and his right hand embraceth them Cant. 8. 3. 1. 2 when he kisseth them with the kisses of his mouth and paves all those Chariots of Ordinances and Duties wherein he conveyes himself to them and them to himselfe with love And Cant. 3. 10. therefore if at such a time your love kindle not beyond the ordinary proportion you cannot but provoke him to with-draw in displeasure See what one cold entertainment of a visiting Christ cost the Church Cant. 5. I opened to my Beloved but my Beloved had with-drawne himself and was gone His love was hot in the visit but hers was too cold that gave him such an entertainment and therefore when she opened at last he was gone v. 6. And then when the Scene was changed and the visit fell out to be on her part he served her in the same fashion he would not be within She sought him but she found him not 2 Thankfulnesse I cannot imagine if a soul were to wish a good thing on this side heaven and have it what it could desire like spiritual Assurance of Gods love It is as near of kin to heaven it self as possibly can be It is a kind of beatifical vision proportioned to the capacity of a mortal creature And certainly the more we are admitted to the life of heaven in happiness the more near we ought to come to the life of heaven in thankfulness Because an heavenly life is a life of the greatest fruit ion therefore it is a life of greatest thankfulness To receive extraordinary mercies with an ordinary spirit a spirit not warmed into extraordinary sensibleness of it and thankfulness for it is among the greatest provocations of God the giver of them that can be Discoveries of Gods love have used to non-plus the utmost abilities of a thankful heart Psal 116. 11 12. What shall I render saith David to the Lord for all his benefits towards me And then is thankfulnesse greatest when like the peace of God which occasions it it passeth all understanding 5 Let love and thankfulness carry you on with delight in all the wayes of Duty and obedience The truth is this is the proper use of divine discoveries Why doth the father smile upon and make much of his child is it not that he may be thereby encouraged to dutifulness and obedience Why doth the Sun shine upon the earth except to make it fruitful Upon these termes the Church is engaged to run after Christ Cant. 1. 2. 3 4. If Christ draw with Ointments and kisses the fragrant allurements and temptations of his love 't is an addition of strength and agility to a poor crippled soul Now if Christ find that you receive his favours but reject his commands that his countenance is delightful and his
embraces welcom to you but his Commandments troublesom and his yoak intolerable especially considering that he affords you those refreshments that they may oyl the wheeles of your spirits and make them goe the more nimbly in his wayes Is it not just with him to with-draw the encouragements and leave you notwithstanding to your tasks of duty to toile in the brick-kilns and work out your very hearts in an uncomfortable drudgery without the least refreshment at all to quicken your spirits thereunto These are the terms upon which God will manifest himself so to his people as to dwel and abide with them John 14. 21 23. If a man love me he will keep my words And my Father will love him and we will come to him So it may be will a soul say but how long will he stay when he comes Why the next words shew We will make our abode with him We will dwel with him for continuance That expression of our Saviour Christs seems a strange expression When ye have done all those things which are commanded you say we are unprofitable servants why Because we have done but what was our duty As if it were to be the complaint of a Saint that he can do no more for God then he should CHAP. XXX An Exhortation to improve Assurance received by 1 living upon 2 pleading our Evidences II. LAbour to improve and make use of Exhortat 2. Assurance had to the utmost You need not forbear this duty because your Title is but weak and disputable This makes a man many times carelesse of bestowing cost upon a piece of Land because there is a flaw in his Evidences But here you need not with-hold your hand for that because yours are as sure as heaven and earth can make them Quest But you will ask me how I answer Answ 1 Live on it at all times A Christian hath a threefold life here by faith The Just lives by faith 1 A life of Justification and this life he lives by faith in an applicatory relying Act in its adhering depending act John 5 40. Rom 1. 17. 2 A life of Sanctification And this we live by the same Act of faith radically originally Because it is that grace which on our part makes application of Christ to the soul and the soul to Christ and so the Instrument of union Now from this union and engrafting into Christ for Justification Christ becomes to us a root of Sanctification John 15. 5. But we live a life of Sanctification quoad actus exercitos in the fruits and streams of actual holinesse not only from that act of Applicatory reliance but also because these fruits are moral acts and so must be brought forth in a moral way by Motives and Encouragements and in their most noble actings they are alwayes so from the Faith of Assurance or Evidence as was before shewn So Gal. 2. 20. 3 A life of Consolation John 14. 1. And this life we live by improving a Faith of Assurance only Faith of Relyance as I have shewne may give support but it cannot give comfort But faith of Assurance gives comfort in the saddest cases 2 Tim. 1. 12. Improve your Assurance then to a life of Sanctification and consolation 1 Improve it to a life of Sanctification Believe up your graces when they are low believe down your corruptions when they are high Believe into your Judgments light in darknesses and doubts into your Wills strength and resolution in temptations and assaults Every grace that is purchased by Christ promised by the Father wrought by the Spirit you may challenge You may if you want any materials for the spiritual Edification of your souls have recourse to your Evidences and they warrant you to take it upon the Lords soil where-ever you can find it Go to the Lord boldly and say Lord I am troubled with barrennesse and deadnesse but I find in my Evidence a Promise that my soul shall be as a watered garden Isai 58. 11. that the desart shall blossom as a rose c. Isai 35. 1. I find a great deal of weaknesse faintnesse and wearinesse upon my soul in holy Duties But I find upon my Deeds that the yoak of Christ shall be easie Mat. 11. 30. That they that wait upon the Lord shall renew their strength that they shall mount up with Eagles wings they shall run and not be weary they shall walk and not be faint Isai 40. ult That the way of the Lord shall be strength to the upright Prov. 10. 29. I am fickle and fleeting in my resolutions But my Copy saith Be strong and God shall strengthen your heart Psal 31. 24. That God will strengthen me with the right hand of his righteousnesse Isai 41. 10. That hee will write his Law in my heart and his Statutes in my inward parts that I shall not depart from him Jer. 31. 32 33. and 32. 40. I am very subject to powerful and domineering lusts and corruptions but I find in my writings that my old man is crucified with Christ that the body of sin may be destroyed That sin shall not have dominion over me Rom 6. 6 14. That God will subdue mine iniquities Micah 7. 19. I want particular graces I cannot believe But my Evidence runs by way of Promise The just shall live by his faith Hab. 2. 4. That thy people shall say My God we know thee Hos 8. 2. I want Repentance but Lord it is written Thy Saints shall look and mourne Zech. 12. 10. Patience but I find that thou art my God and thou art the God of patience Rom. 15. 5. 1 Cor. 10. 13. I am under Affliction and I desire it may be sanctified And 't is written That all the fruit of Affliction shall be to take away sin Isai 27. 9. That it shall make me partaker of thy holinesse Heb. 12. 10 11. Say Lord I find those in my Deeds sealed in the Sacrament and I know they are growing on the soile of thy love and Christs merit Lord give them me 2. Improve it to a life of Consolation There is no condition but thou hast peculiar comforts to live upon For Spirituals Isai 40. 1. Against sins Isai 1. 18. Mic. 7. 19. Hos 14. 4. Against sufferings spiritual Isaiah 50. 10. Against Temptations 1 Corinth 10. 13 In Temporals as far as they are good Psal 84. 11. Against poverty Psal 34 9 10. Against sicknesse Psal 91. 3 4 5 6. and 41. 3. Against reproaches Math. 5. 11 12. Against persecutions Math. 5. 11 12. And abundance more of all sorts you may find in that excellent Treatise of Mr. Leigh concerning the Promises There be some special comforts which are depending upon the doctrine of the Assurance of the Saints by the Testimony of the Spirit and you have several of them in the following part of this 8 of the Romans 1 That however low your condition be for the present and how sad soever Gods dispensations of providence may seem toward you
body to mind us that wee are men and our breath is in his hand and his onely So in our graces wee are apt to bee lifted up with high actings of grace and in such elevations wee despise our weake brethren and censure them if they walke not up even with us or if they faile especially in any grosser way wee forget against the rule that wee also may be tempted Gal. 6. 1. 2. Dependent not only upon publique ordinances where God hath promised his especial quickening pâ—esence and where the Saints have used to find recovering remedies under spiritual decaies but also on private communion even with weaker brethren and principally upon himself in the use of both Psal 30. 6. 3. Wathfull lest the strength and lustre and glory of our graces be lost through our default lest the Divel throw in diversions from unnecessary things to coole and abate our zeale in those that are more necessary and momentous lest the world and its allurements inveigle us into its embraces and like Sampson in Delilahs lap we lose our strength by our dalliances Lastly lest by the misemploying gracious opportunies wee suffer our graces to starve for want of that food that should sustain them our strength is maintained by watchfulnesse Rev. 3. 2. 6. Oftentimes a contemptible temptation foyls a strong grace for want of preparation managing it in a regular way drawing stâ—ength in from God c. Souldiers say 't is not good to despise an enemy be he never so smal and contemptible such many times do much mischiefe by being neglected 7 Many times decays may not be the abatements of the actings of grace but of our own over-actings It may be I may have had more seeming zeal formerly then now I seem to have But was not my zeal more rash heady inconsiderate more mixed with selfe c. and so heightened by its imperfections and blemishes If so to continue it so were to grow in sinne rather then grace So my faith in some of its preceding actings might possibly make too bold with God depending on him besides the rule of his word and it may be occasioned by a neglect of means c. there might be much of presumption in it Now it may be I trust God and am as zealous for him as formerly but those graces act more regularly and not with so much disorder and distemper as formerly So in repentance and godly sorrow for sinne many times worldly and selfish considerations mix with it to heighten it many times the shame and disgrace that accompanies sinne the afflictions and crosses that attend it may bee some of those things whose influence may heighten it c. 2. The habits of grace may not only stand at their former pitch their bow may not only abide in strength but may grow more radicated and be more strengthened and disposed for more operations under the most sensible decays of the actings and operations of them As many times in the winter a mans hands and feet may be benummed with cold when his stomack and intrals are most hot Now to understand this you must know 1. That there is an universal habit of grace allow me the expression which is called the new man the new creature c. And this universal habit of grace is like the habitual life and heate that is in the heart of a living body There are also special habits of such and such particular graces which symbolize with the heat and life which is in the particular members of the body 2. Now as in the natural body if the heart be strengthened in a disease though the out most members languish the patient is in a hopefull way of recovery and never the nearer death for losing the flesh off his ribs and face so if the heart of grace the main frame of grace in the soul be strengthened the decayes in some actings of particula graces matter not much 3. The increase of any one particular grace strengtheneth and so farre improveth in a sort the general habit of grace though other particular graces increase not As the addition of a bucket of water to the Thames makes the whole body and bulke of waters so much the bigger And the tree is greater by the growth of one branch A man is more gracious by the growth of humility meekness though it may be he is not more believing c. 4. There are particular habits of grace and they in themselves never decay but they may be obstructed and clogged as to their operations Indeed no gracious habit can properly be said to grow or decay but only with respect to the acts that flow from it For the nature of these divine qualities is not as that of moral habits which are gotten by acts and lost by the disuse of them these being infused of God and never to bee lost cannot decay for then were they to bee lost also all corruptiblenesse tending to corruption That Souldier that may be beaten from his first ground if the assault bee followed may be routed and utterly beaten out of the field Now that these things are so appears because do but remove the obstructions and grace in such persons will act as vigorously as ever it did Samsons strength appeared not to be abated by his binding for when he was loose hee laid the Philistines heaps upon heaps as ever hee did before 5. Thou mayst be strongest many times in that particular grace where thou thinkest thou art weakest As that part of a garrison may be best lined with men where the bulwark is lowest So the poor man that cryed out Lord help my unbelief had then a greater faith then he was aware of And the poor woman of Canaan when she dared not claim a childs portion but ranks her self with the dogges yet relying still on Christ for an answer of grace was so eminent in faith that Christ himself admires her for it Mat. 15. 28. O woman great is thy faith There is a mystery of godlinesse in this which is not easily understood but by those that have their spiritual senses exercised by frequent combats and conflicts CHAP. XLIV A Case how a Saint may in the midst of the most sensible actuall decays know whether the Habits of grace grow or no. Quest I come now to the second Question last propounded How a man may know whether he grow in grace notwithstanding his present supposed sensible Decays Answ I answer 1. In some general rules for the managery of this examination Those are 1. Take heed you enquire not too rigorously after a too suddain improvement If a man cast his grain into the ground it were unreasonable he should complain it is dead because it appears not above ground the next day or if he should walking in his field every day complain to day that it is grown nothing since yesterday because he cannot discerne it Had the man patience to look on it at convenient distances of time experience would
to raise their heart to such a pitch When fervency of spirit comes in with a grosse neglect of quickening endeavours its suspicious Not that a child of God may not now and then find an heat kindled in prayer which he can give no account of But he constantly seeks and labours for it in the regular way 2. It is grounded on a promise A natural man seldome eyes a promise but his wants Ob. Yea but I can draw no comfort from this because all this concernes such as have the Spirit of Adoption in its witnessing work In me that have it not it may be stil a fervency of a natural impression from meere necessity or sense of want Answ 'T is true that this work eminently proceeds from the Spirit of Adoption in its witnessing Act but it also proceeds from the Spirit of Adoption in its renewing Act. The Spirit is a Spirit of Supplication not only as a Spirit of consolation but also as a Spirit of grace Ze. 12. 10. And therefore although such persons who have the witnesse of the Spirit may take comfort in seeing this fruit of it yet we must not think that there is no such fruit where there is not such a witnesse And therefore if thou find this fervency that is above described in thy heart if it do not proceed from the Testimony of the Spirit as possibly it may from its more obscure and remiss Testimony of which I have spoken before although thou dost not know or at least not for the present observe it yet it always proceeds from that Spirit that is in all the children of God the Spirit of grace and supplication if so qualified as is said Indeed that that is most sensible in the fervency of an unassured soul is sense of want But they may also observe in themselvs that they are not fervent only in such things at least that they labour for it in other things 2. As for boldness in duty 1. I have before shewed you wherein it consists and how it joynes with fear And that which is not of the right stamp commonly failes in one of the forementioned particulars it is a boldnesse that allowes a man as much to neglect as performe duty that tempts God by petitioning and expecting what is not according to his will or at least not in his way c. And here I shall shut up this Treatise earnestly desiring that God will give all that read it experience of these works that they may be able to seal to the truth of it Amen FINIS A SAINTS DIRECTION IN AN AFFLICTED CONDITION By SIMON FORD B. D. and Minister of the Gospel in Reading London Printed for Sa. Gellibrand at the Ball in Pauls Church-Yard 1655. To the noble and worthily honoured Ladies and Gentlewomen The Lady CECILIA KNOLLYS the Lady LETICE VACHELL the Lady ANN PYE Mrs. LETICE HAMPDEN Mrs. ELIZABETH MARGARET and MARY HAMMONDS Mrs. TREVOR and all the rest of the noble Families concerned in that late sad stroke of providence the death of that much bewailed Gentleman Colonel ROBERT HAMMOND TO you much honoured and beloved in the Lord I make bold to present my Meditations upon this Subject not long since delivered in the hearing of most of you upon a double account Partly that I may testifie the sense I have of those many obligations which you have laid upon me since Gods providence cast me into these parts and partly that I might add a few mites of advice and direction to your store concerning the improvement of the late sad stroke upon your noble Families and these Nations in the decease of that great prop of all his Relations and eminent Instrument of the publick good whom both you and I and this poor Town and all the Country hereabout have abundant cause to mourne for This I am sure is an affliction to us all of an high nature and so much the greater because befalling us in a juncture of time wherein our hopes from him by reason of his publick imployments newly entred on being called but immediatly before to an eminent civil and military Trust in Ireland and chosen High-Steward and Burgesse in Parliament for this Corporation were as the highest I know you are not ignorant what use to make of such a blow But give me leave upon this occasion to leave this monument in your Cabinets to be your Remembrancer of and Direction in a Duty which although you alwayes conscionably practise yet you may as well as others through the oppression of your spirits under this heavy burthen possibly find some additional excitations and directions not altogether unuseful or unnecessary thereunto The Lord if it seem good in his eyes find our some way how the great gap which the fall of such an Oak hath made in our hedge may be filled up by some or other of those young plants who are related to him and are concerned to imitate him in those things which have rendred him a publick losse and support you under this grievous stroke This is and by Gods assistance shall be the prayer of him who is Your Servant in the Gospel of Christ SIMON FORD Reading Decem. 5 1654. JAM 5. 13. former part Is any among you afflicted Let him pray The PREFACE WHat one said of Books Procaptis Lectoris habent sua fata libelli that their entertainment is sutable to the capacity temper or distemper of the Reader may with a little variation be affirmed of Sermons especially such as seem to upbraid the times with those Diseases which they labour under they are liked or disliked as people understand or are affected towards the matter they deliver or the occurrences that occasion it Thence is there such a general disrelish of suffering Doctrines in these dayes wherein divers persons see nothing but visions of peace and glory and triumph to the Saints that a man that handles such a Subject as this in diverse places is thought to be as absurd as he that preaches a Funeral Sermon at a Wedding or mars the Solemnity of a Feast with some sad story In all ages the judgement that the most of men have made of the goodnesse or badnesse of the times hath been sensual thence so much difference of opinion appears even among those that undertake to be skilful Physicians because every one pronounceth according to what he feeles There was never any time so black and dismal to the Church of Christ as that all persons would confesse it such The Papists then and ignorant Protestants since agreed in magnifying the dayes of our fore-fathers under Hen. 8. and Q. Mary when as we all know there were never dayes more sad to the Truth and the sincere profession thereof When Israel was in Babylon under a grievous captivity robb'd at once of all Civil and Church liberty when they hung up their Harps upon the willowes the cruel persecuters would fain perswade them they had as much cause to keep rejoycing Festivals as ever and presume
Psalm 102. 24. When I can aske competency of estate not to spend on my lusts but to glorifie God benefit the Church refresh the bowels of the Saints and that in poverty grieves us most that we cannot do so to tell God so in prayer how successefull is it likely to be When in spiritual desertion I can say Lord I want a frame of spirit fit to glorifie thee I cannot pray read hear meditate without wofull distractions I dishonour religion by drooping c. therefore lift up the light of thy countenance upon me that I may speak great things of thy name that I may glorify thee Psalm 51. 12. 13 14 15. 142. 7. This Argument also affliction suppeditates 5. The advantage which a man in such a condition may make of an experience of Gods goodnesse in hearing prayer in such a needfull time If a man can plead as David Psalm 142. 7. Bring my soul out of prison i. e. of spiritual troubles and the righteous shall compasse me about and Psalm 51. 13. Deliver me from bloud guiltinesse O Lord then will I teach transgressors thy wayes and sinners upon the report of thy mercy to me encouraging them shall be converted unto thee So Psalm 32. 5 6. For this shall every one that is godly pray unto thee in a time wherein thou mayst be found If he can plead thus Lord give me and others of thy people an experiment upon which to trust thee with the more boldnesse for time to come It 's true thy faithfulnesse needeth no such avouchers but my faith and that of others needs such props many of thy people will be much refreshed by what thou shalt do for me I will tell them what God hath done for my soul Set me up as a patterne of mercy and tender compassions to them that after shall believe 1 Tim. 1. 16. And this Argument also an afflicted condition principally administers because experience of God in an afflicted condition is a double experience 't is more notable more encouraging then at any other time Now it is true in the last place none of these arguments work any alteration of God who is the same before we aske as when we aske and because he intends to give fits and frames our hearts to aske but it is much to us when in prayer we can urge such arguments as may support our faith in expectation of an answer God is not the more disposed to give by such arguments but we are made more inclinable to believe we shall receive upon such considerations and by so believing more disposed and qualified for the mercies we begge at his hands Arguments urged in prayer stirre up our faith and the more faith we pray withal the nearer are we to an answer Vse I shall make but this one Use of the poâ—nt to exhort all that hear me this day in stead of those many uselesse improper and sinfull wayes which they are apt as most people are to take in a time of affliction to resolve upon this course This let me presse upon you from these few motives Mot. 1. 'T is a course that will very much lighten the burthen Strangulat inclusus dolor Can a man in this sense carry fire in his bosome and not be burnt Prov. 6. 27. Every passion like the heat of the stomack when it hath no food feeds on the heart and burns up the soul that imprisons it The wind imprisoned in the earth causeth earthquakes and fire pent up in a watry cloud thunder No wonder if grief whiles it wants that kindly vent torture a man raise heart quakes Whereas on the other side when burthens of spirit have vent that a man can discharge them freely in prayer they are much allayed Prayer is an exercise that warmes a man into an holy sweat by which he sweetly breaths out the malady that vexed him If a man have but a faithfull friend that will suffer him under any pressure to sit down by his side and patiently tell him the sad stories of his pressures what a refreshment is it But to see how a child that hath gotten a grievous fall if he can but go to the father and shew him the wound and complain of the mischance if the father will take up the child in his armes and blow upon the part it is well presently How much more will prayer ease an oppressed spirt by recourse to God who is more friendly then a thousand friends and more fatherly then a thousand Fathers His bowels are beyond those of the tenderer sex whose pity and compassion is commonly most abundant as Jonathans beyond the love of women 2 Sam. 1. 26. and those of the tenderest relation in that Sex Can a woman a mother forget her sucking child c. Yet will I not forget thee Isai 49. 15. 2 'T is a course that will mightily lay the distempers of our own spirits which ordinarily are the bellowes that blow every suffering into a flame and make it a devouring fire that should be but a refining one A mans heart in an affliction is like the sea in a tempest and as that disturbs it self and tosseth it self up and down in unquiet motions one thought as so many waves dashing in pieces another it spares no body falls out with men quarrels with meer senselesse instruments occasions and providences takes pet at God himselfe and how many thousands more mad pranks of passion and discontent doth it play in such a condition What a frantick bedlam-frame for the while was that of Jobs spirit in his fit of impatience To curse the day of his birth Alas that day was past many years before and never to return again a meer non-entity he might with as much discretion have cursed latter Lammas as we use to say a day that shall never be as the day that is past and can be recalled no more Then he falls out with the knees that dandled him and the brests that nourished him his mother or if we can imagine that the fashion of putting out children to nurse was then brought into the world his Nurse This was a worse distemper an unnatural rage against those to whom he owed most love And a while after he falls out with God and will needs reason the case with him Like a mad man in a throng he deals blowes about him and cares not or at least considers not where they light on friend or foe But when God once brings us down upon our knees O what a calme is there How soon doth the Soveraignty of God the holinesse justice wisdome of God compared with our dependent condition our basenesse guilt folly c. set before the eyes of the soul when it is powred out in prayer make us tame and meek and self-resigning and reconciled to Instruments even blessing them that curse us and praying for them that despitefully use us and laying our mouthes in the dust that God may be glorified in our abasement And 't is a
special mercy of God and excellency in prayer that we become thereby so far Masters of our selves And so much the greater because it is the greatest misery in the world to be torn to pieces as Actoeon in the Poet by a mans own kennel of unmortified passions to bee condemned to eat up and devour a mans self because he cannot better his own condition or hurt others to gnaw a flint whence a man can get nothing but broken teeth and in a word to adde affliction to a mans affliction by acting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vexing himselfe and tire a mans selfe like a skittish Jade more with flinging then with his burthen 3 It is a comfortable evidence of and help unto the 1 Present Sanctification 2 Future good issue of our afflictions 1 Present sanctification of afflictions is both discovered and promoted by the kindly temper of the soul towards and in the duty of prayer 1 Discovered because it actually fulfils one of those gracious ends which God aims at in affliction the bringing us upon our knees Physick then doth most good when it opens proper passages to vent noxious humours Then the rod doth a child good when it brings down his stubborn heart to his knees Therefore we leave not whipping till a child begs forgiveness And on the other side take this for a certain Rule A prayerlesse affliction is alwaies an unsanctified affliction It was then grievousest charge that Jobs friends gave in against him that in his affliction he restrained prayer Job 15 4. 2 Promoted because it fetcheth a power from heaven to improve the rod. As every other creature of God so the rod is sanctified by the word and prayer But much of this hath been touched upon before Wherefore I passe it here 2. The future good issue of an affliction may be concluded and is promoted by the prayer fulnesse of the Spirit in trouble And this issue is 1. Partly the glory and honour of our graces arising from such a tryal 't is in prayer that a suffering Saint most acts faith patience humility sorrow for sinne c. The honour of our graces as the honour of Knighthood in England is usually received upon the knee And no wonder for Prayer is the paloestra the arena the theatre the artillery-yard of all our graces in which they shew their activity 2. Partly the removal of trouble it selfe God like a good Physician till wee sweat kindly lays on more cloaths and applies more heat but when we do so he withdraws them as fast in such a method and proportion as our necessity will permit I will not saith he contend for ever nor will I be alwayes wroth lest the spirit should faile before me and the soul which I have made Let God march never so much like an enemy towards a poor creature yet he is so generous an enemy that he never puts to the sword a submitting supplicating foe As 't is said of the Lion Satis est prostrasse c. Ira suum finem cum jacet hostis habet That prostration abates his rage and he never preyes upon a man that he finds fallen flat upon the ground Sure the Lord will not be so cruel as to give no quarter to a poor creature begging it at his hands You know how Benhadad escaped by casting himselfe upon the mercy of the King of Israel Coe tâ—ou and do likewise For the Lord delights not to grieve or vex the children of men Lam. 3. 33. He looketh on men and if any say I have finned and perverted that which is right and it profited me not He will deliver his soul from going down into the pit and his life shall see the light Job 33. 27 28. I might adde divers other motives but the reasons may all be revived here as inducements and I hasten Object But here lies the sadnesse of my condition I am under grievous afflictions and when I set my selfe to complain of them to God I cannot pray my tongue is strangely tyed that I have scarce a word to say what shall I thinke of my felf What shall I do in such a case Answ Thou that thus complainest art either 1. An utter stranger to the duty of prayer at other times or 2. One that at other times hast been well acquainted with God and that duty but now art in an unwonted deliquy or swound of spirit that thy wonted spirits faile thee to performe it And according to this difference of persons must my Answer to this Case be different 1 Thou that art a stranger to all acquaintance with God in this way 1. Look on this as a just band of God upon thee and that which is intended by him and should be received by thee as an heavy aggravation of his present judgment upon thy soule that thou who when thou wast free wouldst not pray and didst neglect to get acquaintance with God should'st now be so shut up as not to be able to speak a word for thy selfe in so needfull a time God deals with thee as justly as may be You would not pray saith God and now you shall not pray And 't is a sad symptome that at least for the present God intends little good to such a soul that he leaves at this passe For if when God intends no good to a people he forbids his servants to pray for them and stops the mouths of his Prophets as Jer. 7. 16. 11. 14. 14. 11. Much more when he restrains a man in misery from speaking in his own condition For when God intends to hear he prepareth the heart to pray Psalm 10. 17. 2. Be humbled and afflicted greatly before the Lord for the former neglect of acquaintance with him and know that God intends this straightening of thy spirit in so needfull a time of trouble as thy greatest affliction Take it then as such and account it thy greatest burthen that God should be so farre displeased with thee as that he will not only not hear thee when thou speakest but also shut up thy mouth that thou canst not so much as speak to him As when a Prince bids stop the mouth of a Petitioner As hardening the heart judicially is the greatest judgment that can befall a man on this side Hell because it shuts a double doore on a man to exclude him from mercy both a doore of mercy and admittance on Gods part during that condition and a door of repentance and penitent addresses on his own So doth this judicial shutting up the heart against prayer put a carnal man in the inner prison of judgment and wrath and puts his feet in the stocks so that the soul which ordinarily goes to God on the feet of prayer cannot now stirre so much as one step towards reliefe Now therefore acknowledge and bewayle thy former neglect of calling upon God whiles he was near God is farther off from unconverted sinners in adversity then in prosperity because then it is a
3. My grief is heavier then the sand of the sea therefore my words are swallowed up Verba mea semesa sunt so some render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fract a sunt corrupta sunt therefore my words are broken mangled words Broken expressions are the very gobbets of a broken heart Others read it as we Verba mea absorbentur my words are devoured or swallowed up My sorrow feeds so upon my spirits that it devours my very words and doth not leave me so much as the slender ease of a complaint A metaphor taken from the quicksands in the sea that swallow up a ship hulk and masts and sayles and passengers and all at a morsel as it were to which he alludes as appears in that he compares his grief to the sands in the former part This heart-oppression like a known melancholy disease in the night with which some persons are troubled so oppresseth the brest that a man cannot speak This was Hemans disease an holy man too Psal 77. 4. I am so troubled that I cannot speak Nay farther a Saint may be so low under hatches in affliction especially in soul-troubles under the Spirit of Bondage or spiritual desertion that his very eyes are shut as well as his mouth Mine iniquities saith David have taken hold on me so that I cannot look up Psal 40. 12. If this be thy case then be sure God pities thee the more by how much the less thou art able to speak for thy self As we use to pity little children and persons that are dumb and are sensible of the injuries done to them more then to others Alas poor souls we use to say they cannot speak for themselves Nay we pity an horse and such other unreasonable creatures when misused upon the same account Alas poor dumb thing who would use a dumb creature so Sure then God must needs be more tenderly pitiful to a soul in such a condition And our Mediator our Advocate in heaven must needs be the more eloquent in pleading for the Saints his Clyents when they are under such a tongue-tyed condition Alas saith Christ poor soul Father hear me for him he cannot speak for himself His condition speaks aloud for him because it hinders him from speaking 2 Know there be secret wayes of acquainting God with thy straights and pressures when the more visible and sensible outlets and avenues of the soul are all blocked up They that are skilled in the Military Art have sometimes shot intelligence in a bullet in the head of an Arrow when the City or Castle hath been besieged on all parts so closely that no ordinary way of correspondence with their friends hath been left open And this intelligence though it bee short and small in bulk yet may be as pithy and as much in substance and use as a whole sheet of paper written all over We starve or We want Ammunition or men to man our works so A few dayes and without relief we can hold out no longer is as good intelligence as can be in such a case It may be thou canst not tell God a large story how 't is with thee nor limne out thy sad case in lively colours canst not paint thy present death to the life or give light enough by thine expressions to discover the darkness of thy afflictions as David Hezekiah have done when they recovered their tongues again but yet thou canst say Lord I want Lord I am sick Lord I faint Lord I dye c. Thou canst with the Publican say Lord be merciful to me a sinner Luke 18. 13. With David in his troubled condition But thou Lord how long Psal 6. 3. With Hezekiah under his fainting fit thou canst chatter Lord I am oppressed undertake for me or ease me Isai 38. 14. And if thou canst not do so much yet thou canst set thy selfe as in the presence of God and even out of the mouth of hell look towards his holy Temple cast a begging look as children do towards some Sweet meats they dare not ask for towards the Throne of Grace so Jonah did Jonah 2. 4. Thou canst sigh and groan Now this is sufficient intelligence to God whose blessed Spirit speaks in these groans and he understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the general bent inclination and affection of the Spirit and from it can pick out his meaning because he searcheth the heart Rom 8. 27. As a Nurse can make english of the stammering broken speech of the child nay the mother sometimes knowes by the looks of the child what its mouth waters for and a skilful Antiquary can write an History out of the broken Inscriptions of old coynes and Monuments of Antiquity because he is acquainted and useth to commune with those kind of fragments And take this for a certain rule a man may have much of the spirit of prayer who hath very little of the Gift of prayer and so may be streightned very much in this when his heart runs over with the abundance of that 3 Yet is not this condition to be rested in it being that that keeps the soul in a famishing estate but the Saints of God ought by all means to endeavour the recovery of their freedom and liberty of spirit and expression in duty as knowing that much of the comfort support and strength of their spirits is abated whiles they are thus tongue-tyed And therefore for recovery out of this spiritual distemper I would prescribe these Helps 1 Examine carefully what it is that streightens the spirit and shuts the mouth which may be 1 The greatness of your burthen as before And that you shal know by these two Marks 1 If it indispose you to all other imployments as well as to prayer Thus 't was with the Author of Ps 102 the Title of the Psalm tells you his condition he was one whose spirit was over-whelmed and how doth that appear My heart saith he is smitten like grass and withered a metaphor taken from frosts that nip the grasse and intercept the juice that should come from the root to the blades and so it becomes withered so saith he the extremity of my trouble withers and shrivels up my very heart so that I am like a dead saplesse thing But it may be he was only so in the matters of God and then it might possibly be his sin No he was so in all humane affaires too I forget saith he to eat my bread verse 4. No wonder saith hee if I bee withered in the affaires of my mind when I grow even carelesse of my very body I forget to eat my bread 2. If it shut up the heart in complaining to man as well as in complaints to God A troubled soul goes to a godly Minister it may be and thinks to utter to him all that is in the heart and fain would unloade it selfe in his ears but finds it selfe so straightened it can scarce say a word that it came for and that not meerly
thorow fear or temptation as at other times moving it to conceale the Devils counsell but out of distraction and oppression of spirit Now if this same soul find it selfe in the same condition before God when it sets to prayer it may lay the blame hereof on the greatnesse of its burthen and content it selfe in the assurance of as kind an acceptance of its sighs and groans as if they were drawn out in long prayers But if the straightnesse be not towards men or other imployments but only in duties to God-ward then enquire after farther causes whereof take these following 2. The admission of some late grievous sinne that yet is unrepented of Guilt is a tongue-tying thing When the man in the Gospel was taken without a wedding garment the Text sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was speechlesse Mat. 22. 12. his mouth was stopped with a gagge Great sins are great gaggs And 't is not only so with the unregenerate but with the Saints also See it in Davids example Psalm 51. 14 15. Deliver me saith he from blouds O Lord then my tongue shall sing aloud of thy righteousnesse Open my mouth c. Davids lips had a padlock upon them guilt had locked them up He dared not speak to God whom he had so grievously offended And no wonder if Saints dare not speak where they are sure not to speed if they be dumb when they know God is deaf David knew well enough that sinnes make Gods ear heavy as he informes us Psalm 66. 18. If I regard iniquity in my heart God will not hear my prayer and the Prophet Isaiah tells us no lesse Isai 59. 1 2. The Spirit of prayer also will be grieved and depart from us if we defile his lodging he is a pure an holy Spirit Eph. 4. 30. In this case the counsel of Zophar to Job 11. 13 14. is very good If thou prepare thine heart and stretch out thy hands towards God If iniquity be in thy hand put it far away c. So shalt thou lift up thy face confidently c. Search out the sinne and remove it by renewed repentance and the fresh application of the bloud of Christ by faith which is the fountain of Evangelical repentance and then try again the Spirit of Grace that enables thee to mourne will bee a Spirit of Supplication too Zech. 12. 10. 3. Sometimes Gods glory is the cause of thy restaints of spirit God intending to teach thee that all thy enlargements are from him alone We often pray in the strength of natural parts or gifts at the best and it may be we idolize these last in our selves and others Now God may in his wisedome leave us to straightenednesse of spirit in prayer to make us lesse depending upon those helps And this he will do to choose at such a time when afflictions are heavy upon us because that is a time if any be when it may be supposed necessity will enlarge parts and gifts to the utmost Afflictions are usually incitements and occasions of enlargement in prayer God makes account that at that time he shall hear from his people Hos 5. 15. and in our straits commonly we give God many faire words are rhetorical more then ordinary flatter with our lips Psalm 78. 36. A Scholar at the Vniversity that seldome writes and it may be if he do oftner then ordinary yet writes curtell'd letters to his friends at other times yet against Quarter-day when hee needs his pension will be sure not to fayle of a large letter and a bill of expences annexed Hence oftentimes the people of God are very fondly conceited of afflictions and under deadnesse of spirit are too apt to wish them out of a conceit that when they come they are able to make great use of them to quicken their hearts to prayer But the Lord chasteneth their foolish expectations divers times by stopping their mouths under those very troubles whence they hoped for great improvements and enlargements hereby teaching them that the Spirit of supplication as well as the Spirit of sanctification bloweth where and when he listeth John 3. 8. This case whenever it befalls any as we may ghesse when it doth so by our former valuation of gifts and conceits of improving afflictions c. calls upon such persons to give God the glory of his own peculiar attribute the preparer of the heart and the Spirit of its own office the Spirit of Supplication and call for and rely on divine assistance meerly in that work 4. Sometimes misapprehensions of God may be the cause of straightnesse in duty Thoughts that God is our enemy c. And then we deale with God as we do with our best friends many times in an humour we have a conceit that they have done us a discourtesie or are fallen out with us it may be upon slight reports or other as slender evidence and then our stomacks presently swell so bigge that we cannot so much as speak to them Pride and discontent will so swell a mans stomack like spleen winds up to a mans mouth that he cannot speak except to belch out the language of discontent and passion Sometimes we conceive God so offended at us that he casts away our prayer Lam. 3. 8. And where a man hath little hope to speed he will have very little heart to speak whereas hope to prevaile is the most fluent fountain of Rhetorick that can bee thus want of Faith makes the voyce of prayer stick in the teeth as we use to say The Spirit of Adoption only is the Spirit of Supplication and a man cannot pray so much to the purpose as when he can call God Father Then we cry 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 8. 15. When David was in that grievous trouble Psalm 116. What lets his tongue loose in prayer I believed saith he therefore I spake v. 10. Friends prayer is the child of Faith not Fancy not the voyce of Invention but Affection begotten not in the brain of an Oratour but in the heart of a child A child is very copious and fluent in expression commonly when he complains to a Father but will lye still and cry it out in a sullen mood and say never a word if a stranger aske what ayles it The cure in this case is Look over all your evidences remember dayes past and the years of the right hand of the most high thy songs in the night and his mercy and lovingkindnesse in the day Call to mind promises of everlasting love in and notwithstanding the heaviest afflictions apply them and labor to urge them Challenge God upon old acquaintance as Christ My God my God why hast thou forsaken me Mat. 27. 46. O Lord how comes it to passe now that I have lost my acquaintance with thee Lord return and visit me with thy ancient loving kindnesses Psal 25. 6. 2 After discovery and removal of the impediments and obstructions aforesaid Study your own case distinctly and clearly