primus in tabula vocabatur Primicerius sic Aug. appellat Stephanum Primicerium martyrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavorin what he saith and we will goe no further to aske of others David was here a type of Christ and as himselfe was but the shadow of Christs person so was his sorrow but a shadow of Christs sorrow David did but taste of the cup which Christ afterward drank more deeply of when in the anguish of his souler upon the Crosse he cryed out My God my God why hast thou forsaken me Matth. 27.46 And this Cup hath gone round ever sinder so that few have ever tasted of the wateâ—s of life but they have drunke also of these waters of Marah d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Plut. l. de consolat ad Ap. The experience of all the Saints almost contributes to the evidence of this truth where shall we finde a man that hath not met with these rocks and sands and hath not seen some gloomie dayes winter storms passing through many changes sometimes rejoycing as the plants in the Spring e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Odyss 8. in the sight and sense of Gods gracious presence sometimes again mourning for his losse of God sometimes lift up to heaven in his soule and mounting as it were on Eagles wings sometimes again depressed to the deeps of hell held as with chains of brasse or iron now quickned but growing dull again f Aliquando infirmior fit regenitus regeneratione progrediente quam ineuate Camer amic Coll. p. 289. few can say they have once found God but may say they have often lost him Adde to the experience of the Saints the witnesse of God himselfe Divine testimony David and Heman and Iob and Zion might speak much out of distrust impatience passion c. but when God himselfe shall come in and confirme their evidence it is past doubt But God doth so for doth Sion bewaile herselfe as a widow forlorne without an husband God saith it was so The Lord hath called thee as a woman forsaken and grieved in spirit and a wife of youth when thou wast refused saith thy God Esay 54.6 God saith he had in a sort divorced her from him yea and whereas Sion complained that God forsooke her it s no more than God saith himselfe vers 7. For a small moment have I forsaken thee so that this is sometimes the sad portion of the Saints to be deserted And this I have the rather spoken that the mourners in Sion may see this uncomfortable state may consist with grace it is a comfort to know that thy deeps are passeable and thy case cureable others have walked in this heavy way and are now in heaven others have beene in these stormes yet have safely arrived at the land of promise None other affliction hath befallen you but that which is common to men therefore be not overwhelmed in griefe give not thy selfe for lost disquietnesse will hurt but it cannot helpe rather stir up thy selfe to take hold of God repent pray beleeve wait for God is faithfull and will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to beare it 1 Cor. 10.13 CHAP. II. How or in what sense the godly are said to be deserted THe second thing followes how or in what sense they are said to be deserted First Sometimes in appearance only sometimes onely in appearance g Quosdam deserit quosdam deserere videtur Ambr. in Psal 118. Aug. in Ps 44. Obscuris super nos dispositionibus Deus saepe unde nos astimatur deserere inde nos recipit unde nos recipere creditur inde derelinquit ut plerunque hoc fiat gratiâ quod ira dicitur hoc aliquando ira sit quod gratia putatur Greg. mor. l. 5. c. 5. not in truth men are in nothing so much deceived as in themselves mans heart and wayes yea his judgement and thoughts are subject to many variations and frequent mistakes are found in mens opinions about these great questions am I truly changed or am I an hypocrite doe I beleeve or not is God my God or not c And the errors of mens judgements arise from ignorance unbeliefe passion false rules of judgement c. of which principles of errour I shall speake hereafter but through such impediments men are often puzled and thinke they are evill when they are good and worst when best and furthest from God when nearest to him But as desertions are sometimes in appearance onely Sometimes really so sometimes they are reall God truly withdrawing himselfe and denying that fulnesse of communion which his people were wont to have with him But though he desert them really yet not totally The Lord will not forsake his people for his great Names sake 1 Sam. 12.22 his truth is engaged in it For he hath said I will never leave thee nor forsake thee Heb. 13.5 the words are emphaticall h Est negationis conduplicatio ut sit vehementior pollicitatio Estius in locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be observed a duplication of the subject of the Promise I will not leave I will not forsake and a multiplication of negatives there are five negatives in the promise by which he intimateth that he will not yea he will not surely he will not forsake his servants hee will never wholy reject them nor utterly leave them To clear this point a little Yet with limitation I will lay down three limitations or distinctions by which we may the better understand in what sense this is a truth that the godly are sometimes forsaken of God God leaves them for a season not for ever Not for ever If he goe from them it is but as one that goeth from home to returne againe I will not leave you comfortlesse or as Orphans But I will come againe Joh. 14.18 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Sion was in this uncomfortable case God said unto her For a moment have I forsaken thee but with great mercies will I gather thee in a little wrath have I hid my face from thee for a moment but with everlasting kindnesse will I have mercy on thee saith the Lord thy Redeemer Esay 54 7 8. He may frown but he will smile againe though his compassions may be restrained yet they cannot be extinguished his anger endureth but a moment in his favour is life weeping may endure for a night but In the morning joy comes Psal 30.5 in his favour is life k In benevo lentia ejus vita i. e. diu durat contrarium ejus quod praecessit momentum in ira ejus Drus quaest Ebraic l. 1. q. 49. weeping may endure or lodge as a passenger to be gone in the morning but joy comes in the morning as an inhabitant and enjoyeth his habitation to himselfe As the Sun sets
this is continued pag. 481 CHAP. 36. 3. The effects of this sad condition these are expressed according to the quality of the persons thus Deserted 1. As they are sleeping Christians and they are 1. Careless pag. 483 2. Declining in affection pag. 484 3. Apt to he drawne to evill ibid. 2. As they are awakened in these there are different workings 1. Evill effects as 1. Heartless complaints pag. 485 2. Fruitless complaints pag. 486 3. Great unquietness expressed in three things pag. 487 2. Good effects as 1. Sorrow pag. 490. 2. Longing desires pag. 491 3. Repentance ibid. 4. Subjection pag. 492 4. The cause of the restlesness of the soule without God pag. 492 1. From the condition of the subject expressed in five things pag. 492 2. From the object in respect of 1. The quality of it pag. 498 There are three things in God which cause the wound to bleed much ibid. 2. The relation in which God stands to a beleiver pag. 503 3. The operation of God pag. 504 CHAP. 37. 2. The causes for which God deales thus with his people pag. 506 1. To put a difference betwixt Heaven and earth ibid. 2. In judgement to the world pag. 510 3. To establish the godly in more full comforts pag. 512 Affliction of the soule doth advantage much to further establishment foure reasons of it pag. 513 4. The correcting and healing of some evill in his people 517. These evils are 1. Deadness and dulness of heart ibid. 2. Fearelesness of God pag. 519 3. Slightness of heart 521. expressed in three things ibid. 4. Living too much upon the creature expressed in three things pag. 525 5. Intractableness and stifness of heart pag. 528 6. Rigidness and unmercifulness to the spirituall estate of others pag. 530 7. Some great transgression pag. 533 5. To shew that God is the God of all comfort pag. 534 6. To revive their esteeme of mercy pag. 536 7. That others may be instructed pag. 538 8. To fit them for speciall service pag. 539 2. The cure of this sad condition pag. 542 1. In those in whom the cause is naturall pag. 543 2. In those in whom the cause is spirituall and it is applyed 1. To those that have slumbring and drowsie spirits pag. 544 2. To those that are awakened and see their losse to these are propounded 1 Perswasives 1 Comfort is their strength pag. 546 Three great assaults that a man is exposed unto ibid. 2. Sadness doth much hurt both to themselves and others pag. 549 3. Recovery is possible proved by five things pag. 550 2. Directives 1. Seeke the Father in the Son pag. 551 2. Seeke peace much pag. 555 3. Come in much love to God pag. 556 Love shews it self in two things pag. 557 Decemb. 4. 1638. Imprimatur THO WYKES THE DESERTED SOULES Case and Cure CHAP. I. That the godly are sometimes deserted THough most men since God and they parted in Adam live without God in the world Eph. 2.12 13. and are so far from him that they neither enjoy him nor know him yet there is a generation of men whom God hath made nigh by the bloud of Christ with whom he hath renewed that old acquaintance and amity which at the first he had with them Heu Domine Deus rara hora brevis mora Bern. in Cant. 13. and they with him which blessed estate as it is not here perfected so it 's often interrupted their comforts are sweet alwayes but short often there are but few if any whose joyes in a comfortable communion with God are not sometimes clouded with sorrowes in a dolefull elongation from him so that if you lay but your eare to the doore of their closets you shall often heare the daughters of Sion as heires of their mothers miseries complaining in their mothers language The Lord hath forsaken me and my God hath forgotten me Esay 49.14 If you six your eyes upon them you shall see Sions teares in their eyes her palenesse in their faces her sorrowes in their soules in consideration of and compassion to these mourners I spent some thoughts upon this sad subject Desertions then are either Common or Special These which I call common are such as all men share in by nature God having forsaken and withdrawne himselfe from Adam and all his posterity with Apostate Angels The speciall I shall handle as they concerne Godly The speciall I shall handle as they concerne Hypocrits Desertions as they concerne men truly regenerate are Gods withdrawing himselfe In respect of quickning quicting or cōforting of the soul Desertions as they concerne men seemingly regenerate are Gods withholding of those influences by which they had a kinde of life comfort spirituall To begin then with desertions as they concerne the godly I shall first speake something in generall of them and then descend to the more specials That which I shall say in the generals I will comprize in two things 1 That there is such an evill as spirituall desertion 2 How they are deserted That there is such an estate That the godly may be deserted proved it s almost lost labour to prove yet because as all in Christians is hidden and secret so nothing more than their comforts and discomforts I will and that in two words make it good we will call in two witnesses to give evidence to the truth The experience of the Saints Aske Sion By experience you have her verdict Esay 49.14 And Sion said the Lord hath forsaken me and my God hath forgotten me You see here the Church clad all in blacke bewailing her widowhood as one bereft of her dearest husband every word of her speech is bedewed with teares b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. l. de consolat ad Apol. and beareth a drop from her bleeding soule The Lord Iehovah he whose power and fidelity hath been to me as the pillars of the earth he hath forsaken me he hath cast me off My Lord he who was mine in covenant mine in communion he who was the joy of my life the life of my joy the strength the stay the spring of my life he hath forgotten me he hath cast me not onely out of his armes but out of his heart I am quite out of his love not onely forsaken but forgotten And in this Sion is not alone Aske David and you shall heare him as soon as you come neare him sighing sobbing crying soaring but what saith he what ailes him he telleth you Psal 22.1 My God my God why hast thou forsaken me See how well their testimonie agreeth how can a man looke upon David and not count him as a poore Orphan that is left in woe case friendlesse helplesse comfortlesse a but yet we will heare a greater than David that is the Captaine of our salvation the first head of the whole order c Christus Primicerius q. in primâ cerâ vel primus in cerâ antiqu s◠ilicet cereis is ebanturtabulis
that which hath been said before But not alwayes a signe of a declined heart For 1. it may be more was done then should I adde in way of satisfaction these considerations 1 It may be that which was done before was more then should have beene another men are apt to fall short so a godly man is apt to exceed especially when his necessities pinch him and when the feares of God lye heavy upon his soule then he neither mindeth businesse nor friends nor himselfe but is so intent upon this one thing as if it were the only thing which he had to minde I have spoken largely before how a man may know when he doth so much as that he may with comfort walk in his way 2 The abundance of doing Measure of doing varieth with occasions is to rise and fall according to occasions when a man is in straits hee may and must doe much yea more then is required at other times 3 God may give lesse opportunity for the same abundance of holy duties at all times God may give lesse opportunity hee may put them upon such conditions and employments as may take them up more as a woman when she is marryed by the variety of occasions that attend that state may bee deprived of some opportunities which shee had when she was free There is difference betweene a wife and a virgin shee that is unmaried careth for the things that belong to the Lord how she may please the Lord but shee that is married careth for the things of the world how she may please her husband 1 Cor. 7.14 The Apostle meaneth not that the married care not for the things of God but that that condition will bring distractions yea and by Gods appointment doth put them upon such things that they cannot have that fulnesse of time for exercises of godlinesse which they had in a single state in all abatements of spirituall action a speciall eye must bee had to the cause for if either we thrust our selves into a thicket of businesses unnecessarily or have lost that edge of holy desires and dispositions which wee had wee have here cause to lament our elongation from God CHAP. XXXII Other false Rules causing mistake in judgement THird false Rule Third false Rule More stirring of corruption More stirring of corruptions because men feele greater workings of lusts and corruptions then before they think that God is not with them as before but in way of satisfaction to these as I must needs grant that this also is an ill signe yet I will demonstrate that it may be the case of a man who is as full of God as ever 1 Distinguish betwixt corruptions formally considered and effectively considered But 1. distinguish betwixt corruptions considered formally effectively there may be many motions to sin which are not corruptions then they are corruptions when they do corrupt and deprave the heart Christ himselfe had motions to sin though not rising from himselfe but caused by the tempter so that his soule was but as a glasse of pure water jogged and though the motions to sin which arise from that sinfulnesse in us are formally and in interpretation of the Law sins yet except they take hold of the heart and doe infect it they are not corruptions not such as argue lesse of God nay as when a man lives in an unhealthfull and infectious ayre the power of God is much seen in keeping him up in health so the power of the Spirit is much put forth in that soule which is kept sound from the plague in the midst of infectious and poysonous workings and foamings of that sinfulnesse within it was the Apostles case he had some burning lust like a splent or coale in his flesh but God kept him My grace is sufficient for thee r Sufficit mihi gratia tua cum desicit virtus mea Bern. apud Cornel. Ã lapide in locum for my strength is made perfect in weaknesse 2 Cor. 12.9 2 A man may have more occasions to stir corruptions then before Occasions of sin may be more then have beene and occasions to lusts are as winde to the Seas or fuell to the fire it may be you thought better of your selves then you had cause you might think you had more meeknesse when you were lesse angry but it may bee your anger was not so much not because your meeknesse was great but because your offences were few know this that occasions do not so much beget as bring forth corruptions 3 It may be your lusts have not more life but they seeme so Lusts may seeme to have more life when it is not so because you have more 1 More light to see them at first grace is busie about the outward man and grosser sins but afterwards it descends into the lower and more retyred parts of the soule and by the candle of God searcheth the hidden deepes and finding still new worlds of sin you are apt to thinke you are worse then you were the puddle smels when it is stirred but as the Sun sheweth a great deale of dust in the ayre yet you know it was there before though not seen before so c. 2 There is more sense when there was but little life many lusts might work unfelt but now every touch of sin is felt and so you may thinke amisse that you have more when indeed the cause is not encrease of sin but of grace the Apostle made nothing of lustings and many other things till grace had incorporated it selfe and made him quick to feele the bitter and stinging workings of it Rom. 7. 4 It may be your life hath been in a continuall tumult and warfare It may bee lusts had not time to work with great afflictions of body and minde so that corruptions had no time to worke but now being brought to a greater calme they begin to stir In a tempestuous day the birds hide themselves in the hedges and the Conies in their holes but when the stormes are past then they come forth while Rome was held in wars and while the Athenians were busied by the Lacedemonians their owne dissentions and internall evils lay asleep but when they had rest then that which lay hid brake forth to their great hurt we see men that are serious laden with weighty concernments living in croudes of affaires or distracted with great cares and feares are free from many vices in their lives which breake out when they have more liberty Consider well if there be not some eminent change in your conditions for a calme estate is subject to many inconveniences in this kinde but it is not because lusts have more life but because they have more advantage 5 God may permit Satan to worke in men Often stirring of lusts works their death and suffer their corruptions to bee drawne out that they may bee more mortified Then we take up armes and fight much when wee see our
they come from Heaven yet like plants that are carried out of their native soyle and climat keepe not their sweetnesse in a constant height a man warmeth himselfe at the fire and is refreshed but this refreshment weares off againe 2. In times of great afflictions the greatest comforts are usually found in sufferings then God opens himselfe 2 Cor. 1.4 5. The Martyres did shine like starres in the night of persecution and abounded most in comfort when filled most with troubles 3. In the Ordinances lively administred here so much is found that a man saith as the Apostle it is good to be here yea as Iacob This is none other but the house of God this is the gate of Heaven Gen. 28.17 * Tertul. l. de fugat Putat Iacobum hic vidisse Christum apud Cornel a lap in loc 4 In times of abundant sorrow and melting of heart God often in such cases breaks in with sweet effusions of peace as to Ephraim Ier. 31.18 19 20. 5 At the time of Conversion God often comes with extraordinary comfort many as one observeth came to Christ in their sins and went away renewed afflicted and went away comforted coming with an hell in their soules and going away with Heaven having a fulnesse of joy instead of a fulnesse of feares I need not make farther instances the case is cleare that comfort may fule yet except a man lose that comfort which he ordinarily did enjoy hee is not deserted 3. It is an eminent losse 3. An eminent losse it is not every cloud that makes night but when the ayre is full of darknesse 4. Not a fit but a state of uncomfortablenesse when the Sun is set 4. It is not a fit of uncomfortablenesse but a state an eclipse of the Sun makes not night hee is not a poore man that hath a present want but hee that lives in want every cold blast makes not winter Secondly The Degrees the degrees of this uncomfortable state follow to be considered there are some nights darker than others and some winters colder than other and there are degrees of Gods withdrawing from the soule 1. Degree when his quieting presence is much abated When quickning is abated 1. Not so full as hath beene 1. Not so full God seemes not so friendly but lookes somewhat more strangely so that the soule complaines as Iacob I see your Father countenance that it is not towards me a before Gen. 31.5 When the soule come to God it findes not those enliveniâ— and refreshing visions and tasts the 〈◊〉 of consolation that was wont to bâ— filled is now but empty the heavens aâ—â— not so cleere his hopes are not so full his knowledge of his happinesse 〈◊〉 more obscured and feares begin to ovâ—â— flow the light of Gods face is darlened and the soule is troubled 2. Not so frequent 2. Not so frequent the visits of the comforting Spirit are more seldome God holds off as if hee were about to breake off from the soule it is a griefe when a friend goeth often by us and seldome owneth us so it is heavinesse when the soule complaines to use the words of Iob in another sense Lo hee goeth by me and I see him not he passeth on also but I perceive him not Iob. 9.11 Time was when the soule had good newes from Heaven every day but now she is like the wife who when her husband is gone far from her heares but seldome from him returnes are not so quick at a great distance God is so sparing in manifestations of kindnesse that the soule thinks it long How long wilt thou forget me oh Lord for ever how long wilt thou hide thy face from me Psal 13.1 Is his mercy cleane gone for ever doth his promise faile for evermore will the Lord cast off for ever and will hee be favourable no more Hath GOD forgotten to bee gracious hath hee in anger shut up his tender mercies Psal 77.7 8 9. My soule fainteth for thy salvation I hope in thy word mine eyes faile for thy word when wilt thou comfort me Ps 119.81 82. 3. Not so permanent 3. Not so permaneÌ„t God comes and goes the day of their peace is often overcast the comforts which did flow ebb againe the soule is grieved as much with Gods sudden departure as delighted in his gracious presence it hath not so constant health but is well onely by fits the soule that was as a dwelling-place to her friend is but as an Inne now Hee whom shee loves comes rather as a stranger and as a passenger than an inhabitant so that here you may heare the Prophets complaint Oh the hope of Israel the Saviour therof in the time of trouble why should 〈◊〉 thou be as a stranger in the land and 〈◊〉 way faring man that turneth aside to tarry for a night Jer. 14.8 Comfort come like thin clouds that yeeld sweet showers but are soone gone the gourd whose shade was sweet soone withers thâ— heart is become like a cracked vessel which though it receive much yet holds but little the waters of life run out as fast as they come in The second degree of desertion and uncomfortablenesse Degree Much quickness but no quietness is when there is much quicknesse but no quietnesse grace lives but peace dies the soule is so farre happie that it seekes what it hath lost but herein unhappie that it finds not what it seekes it thirsts but drinkes not it runnes but obtaines not holiness is in flourish but it is the winter of comfort David was full of holy affections even when he was empty of consolation when is the heart in better case then when it cals inquires runneth weepeth sigheth cryes after God yet in such a case a man may want all comfort the richest ships may wander in the darke and be tossed in the storme sometimes a father will frowne upon the best and dearest childe the most living Christian may lay himselfe out for dead Ps 88. Grace and peace are not linked in indissoluble society these lovers may shake hands and part And the more a man abounds in grace the more grievous it is to want the comfortable presence of God a fathers frowne and such a fathers frowne is bitter to so filiall a spirit strangenesse to strangers is not strange but to lovers it is grievous But it is a lesse evill in it selfe when God is with the soule quickning it though he doe not comfort it then when God leaveth it in uncomfortable deadnesse though it be more bitter to sense yet in reason it is worse when comfort ceaseth and grace sleepeth at once 3. Degree when both are gone Degree When neither comfort nor livelinesse but a night of darknesse and wofull deadnesse covers the soule when hope and love are both in a damp so that a man is as farre from a holy and living state of heart as from comfort neither joying nor desiring but being fallen from the