lesse of God as when the Sun is clouded all things are proportionably clouded and obscured Againe if God actuate not and stir not up the minde to enquire after him and to behold him it will be but as the eye of the body in the time of sleepe which seeth nothing till it be awakened And lastly except God fasten and fix the minde upon himselfe and other spirituall objects it will be wandering and he that goeth from the Sunne goeth into darknesse This is the first of those evils forenamed which befals the minde in a time of desertion it is darkned though it have light still yet not so much though it see as much as it did extensively yet not intensively as a weake eye may see as many things as a better eye yet it seeth not so fully and clearely you may know all things that you have knowne but yet not iâ— that cleare and spirituall manner yet note that habituall light is not impaired but those beames of light which God is wont to cast into the soule are lessened And when it is thus with you that you have declined in your acquaintance with God and in your apprehension of the sinfulnesse of sinne the beauty of holinesse the excellency of Christ the preciousnesse of the covenant you have cause to sit downe and weepe for you have not so much of God in you as you have had CHAP. VIII The light and notions of a deserted man have not their former efficacie to affect impell repell and humble the heart THe second evill that befals the minde is inefficacie The second evill that befals the minde is inefficacie Prov. 10.27 vide Drus qu. Hebr. l. r. q. 11. The understanding by its light should be as the compasse in the ship to guide and order men and as the sailes and wings to set all in Motion and as the anchor to hold up in all stresses but when God leaves a man to himselfe how weake is this light and unable to discharge its office it hath not those effectuall operations that it had upon the soule 1 A man is not so affected with the things that he knoweth Not affecting as in former dayes time was when the apprehension of Gods love did worke mightily melting to repentance quickning to obedience encouraging to confidence filling the heart with gladnesse and glorying and the mouth with praises and songs of rejoycing but now the thoughts of divine love doe not so raise the heart So time was when the sight of sinne was a wound to the soule casting shame into the face and causing griefe in the heart but now you can behold your sinnes and cannot say as in the dayes of old Mine eye hath wounded my heart Lament 3.51 This weaknesse and inefficacie of knowledge is a signe you are in an ill case 2 A man is not so impelled to duty where God is present with much assistance Not impelling to good and abundant influences of his spirit there he rules and holds his subjects in a strict obedience the scepter by which he ruleth is the Word but not the word as it is written with Inke and lieth in the letter but as it is engraven in the heart and as it is in the throne seated in the understanding yea and as it is swayed by that invisible hand which worheth mightily in those that beleeve Ephes 1.19 When God holds backe the working of this power spirituall truths lie bound hand and foot and put not forth themselves in their former regall power which they did exercise as Gods Vicegerents and Vicerours to command and governe but the heart enjoyes a wofull liberty and tolleration in a barren and unfruitfull conversation the Majesty and mercy of the great and gracious God doth not constraine b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significantius forsan constrictos tenet nos ut luc 19.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hen. Steph as it doth in those who enjoy God 2 Gor. 5.14 But as if the heart had none to feare and nothing to hope for or none to judge it it is dull carelesse and heedlesse in former dayes the minde which is Gods statute booke and the monitor in a man was often suggesting counsels and perswasions crying as that voice Esay 30.21 This is the way walke in it when ye turne to the right hand and to the left that is in all your wayes but now it is silent and become like those idoll shepherds that had eyes and saw not and tongues but spake not it was as a law having an obligatory and binding power Rom. 7.23 so that there was no peace but in holy walking but now that light is become weake and the whole man is out of order 3 A man is not so restrained as he was Not restraining from evill this is one office of an enlightned minde to be as a bridle to corruptions and a checke to impetuous lusts there is a great power in the naturall mans conscience when God awakens it and sets it on to limit the boundlesse spirits of men unregenerate as we see in â—â— laam who though he had a good mind to pleasure Balack in hope of profit yet durst not the light within him durbed him and held him so strongly back that a house full of silver and gold could not draw him but when God for the hardnesse of mens hearts ceaseth to quicken this light it becomes weake and men are let loose to all evill as those Rom. 1.26 because they imprisoned the truth which would have ruled in them therefore God gave them up to a reprobate minde c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. mentem sine judicio Beza at hoc minus malum est saepe naturale mens ergo reproba est judicium perversum distortum pravum quo insanda juditabant licita Cor. a Lapid Est Paraeus c. Vid. Camer defens finem versus So in the godly there is a renewed conscience an understanding enlightned with saving light which while God by continuall pulsations and motions keeps waking becomes a strong banke to preserve the soule from the overflowing rage of sinne but when God ceaseth to worke in it then the heart is left like a ship in a storme when her cables breake or faile David in his grievous foile which he suffered knew that adultery was a sinne yet God not adding his influence to this light it became too weake to raise up resolutions sufficient and to chaine up that monster in his soule 2 Sam. 11. And Asah had light enough to convince him what a sinne it was to rob Gods treasury to make a present to send to the King of Syria that he might curry favour with him yet he adventures upon this sacriledge his knowledge could not hold his hands from doing evill no not from imprisoning the prophet who did his duty 2 Chron. 16. so that if you be lesse restrained by your knowledge it is a signe that the power of God is not so much put forth
the sweete gust and taste of those things which did refresh the heart are cut off if God put forth himselfe in a way of help the thirst and labour of the heart will bee much after God Psal 63.8 but if God withdraw his hand either the heart lyeth sleeping and feeding upon inferiour things like the Prodigall who when he had not bread fed upon chaffe and draffe or else it faints in discouragement hangs the wing and lyeth in fruitlesse and mournfull dejectment either fearing to draw neare so great a God or thinking it in vaine to stir It is hard to live by faith when all sense faileth and to retain a living hope when feares break in like a flood All these things considered doth it not much concern us to endeavour to keep the good hand of God with us in all our wayes Let this suffice for perswasion CHAP. XIX Directions how to retaine a divine quickning presence with us THe next thing is directions how we retaine the happinesse of divine assistance 1 When you have it Direct Acknowledge it acknowledge it 1 With thankfulnesse prize it for it is a precious mercy it is a multiplyed favour With thankfulnesse how much have you in this one thing All the comfort and sweetness of duties the quietnesse and liberty from lusts the fruit and efficacy of ordinances depends upon this if God hold back this one mercy all these are gone consider what a difference is in your selves and wayes when you are carried in the gracious armes of God your helper and when you are left to walk in your own strength Oh how great is Gods goodnesse to you hee calls upon others for the same things and Conscience stands as Pharaohs task-masters requiring the tale of bricks but not allowing straw it impels and presseth but gives no enlargement of heart and buffets and wounds them for neglect as the hard Creditor that taking the poore debtor by the throat saith Pay me that thou owest me but yeelds him no power to do it thus God might deale with you also for he oweth not assistance to us but we owe obedience to him remember we had power and it is just to demand what we cannot doe because the weaknesse that is in us is of our selves we have impoverished our selves Therefore when in much mercy he puts forth his hand into the work with thee be very thankfull If the work be not done he is no loser if done and well done he is no gainer Iob 22.2 Chap. 35.6 7 8. Psal 16.2 But the gaine is all to thee all the good that comes by it is to thy selfe And this also take into thy thoughts it is a signe of great loving-kindnesse consider the infinite distance betwixt thee and the great God would a King sit downe to worke for and with a mean man in his trade to help to maintaine him one thing more I adde that you have cause to be thankfull because by this God testifieth his acceptance of thee and of thy way or else his hand would be farre from thee get therefore and keepe thy heart in a thankfull plight this is one way to continue it 2. With faithfulnesse With faithfulnesse take heed of taking from God to set up thy self u Iovi custoditemplum seque in sinu Dei sacravit Domitianus quod ipsum in se ditione Vitelliana conser vasset Sueton. in Domitiano Huc omne principium huc reser exitum Horat. l. 3. od 6. put not that to thy account which belongs to him take heed of sacrificing to thy strength or parts acknowledge that all the excellency of all thy actions is of him God is very jealous of his honour x Agasi cles extorris est sactus quod tripodem quem ipse ludis obtinuerat non dedicasset Deo Herod l. 1. and as I have said oftentimes leaves his people to feele their owne weakenesse because they honoured not his strength If the faculties of thy soule bring in willingly and plentifully offerings unto God say as David when so much store with much freenesse was brought in by the people to build the Temple Now our God we thanke thee and praise thy glorious name for who am I and what is my people that we should bee able to offer so willingly after this sort For all things are of thee and of thine owne we have given thee O Lord our God all this store that we have prepared to build thee an house for thy name commeth of thine hand and is all thine 1 Chro. 29 14.16 So the Apostle when in that distresse before Nero he was so couragious did not ascribe it to his owne strength but acknowledged that it was the Lord. The Lord stood by me and strengthened me 2 Tim. 4.17 It was his way to strip himselfe and to cast the honour of all his ministery and actions upon God By the Grace of God I am that I am 1 Cor. 15.9 10. y Si quid enim recti gerimus Domine auxiliante te gerimus tu corda moves c. Prosper and you see with how full a gale of Divine grace he was carryed in all his way Learne therefore in all things wherein the excellency and life of grace shines forth to know that as the starres shine not by their owne light alone but by a light which they have from the Sun so thy lustre and vigour in thy way is not of thy selfe but from him who is thy life that thou mayest not draw downe that to the feeding of thy pride which should be to the glory of God z Si aquam hauris puteum corona Fontinalia festus erat Dies Romae quo in foutes coronas projiciebant puteosque coronabant Varro l. 5. de lingu lat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ever thou dost when ever thou art carryed through any service still say as the Apostle Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God 2 Cor. 3.5 I may say in a spirituall sense as Solomon in a naturall Honour the Lord with thy substance and the first fruits of all thine encrease so shall thy barnes be filled with plenty and thy presses shall burst out with new wine Prov. 3.9 10. As by the first fruits they acknowledged that all was his and that it was not their tillage and labour but the influence of his blessing which caused the fields to be clad with grasse and stored with corn so doe thou acknowledge that it is not any thing in thee but all of God that thou bringest forth the fruits of righteousnesse and then his promise is to be with thee and to make thee to abound still and to bring forth more fruit Psal 73.23 24. 2. Use his help when he comes with excitements and enlargements of heart Direct Vse it when you have it turne not back the inspiration of the Almighty quenching the spirit is often the cause why God shuts in
of this cup which wee have in hand This makes heaven sweeter and puts the soule upon more longings for it because there it knoweth it shall not feare nor sorrow any more Constant joyes in such a condition as this is in the world sute not more than constant feastings in times of heavinesse we are freed from the power of sinne but in part so we are but in part freed from afflictions And it is probable except grace were more abundant that constant peace would have ill consequents Paul was tempted after his exaltation that he might not be exalted Comfort belongeth not to sanctification but glorification therefore the fulnesse of it is kept till wee bee set in glory Comfort is the reward of holinesse therefore the perfection and stability of it is kept till that time when holinesse shall be perfected and the perfection both of grace and peace is deferred that when Christ shall appeare in glory this may set out the day When Christ came in the flesh God powred out much of his Spirit at his ascension and will powre it gloriously when all shall be consummate then Christ shall shine among all his Saints and the fulnesse of their perfections as the Sunne attended with all the starres in their brightest glory Till that time while you are children under tuition and at schoole you will meet with frownes as well as smiles and correction daies as well as play daies and it is well the day is comming that hath no night and joy that hath no sorrow with it Cause 2 Second Cause in Iudgement to the world God might send out his Saints as starres in glory that all eyes might gaze on them but he will not all things are in a mystery and hidden to the world the graces of the Saints hid under many infirmities and the comforts of the Saints under many sorrowes in just judgement upon the world God is wise and knoweth how to fit the same things for many ends Christ came in a poore estate and his glory and majesty was covered with a cloud and mantle of a meane outside and why was this It is true it was for satisfaction of Justice for the sinne of his people but it was also in Judgement to the world he was a precious one yet because hee came not in State and pompe he was a stone refused of the builders and so a stone of stumbling and a rocke of offence 1 Pet. 2.7 8. And because the Gospel came not with humane dresse and externall ornament The preaching of the crosse is to them that perish foolishnesse 1 Cor. 1.18 God hath not stooped in the matters of heaven to sense as he hath in the matters of the world he will not send unto men any from the dead nor yet shall any walke among men with shining robes of heavenly glory The things of this life are seene and tasted but Spirituall things are conveyed most in a spirituall way If Adam had continued in his integrity God would have manifested himselfe to the world as a man to his friend and not onely faith and reason but the senses should have beene blessed in communion with God but now he so disposeth of all things that even his people walke by faith and not by sight he will not give such a sensible demonstration of his bounty to the world that it may justly perish in its wickednesse if it will not beleeve Moses and the Prophets and if they will not beleeve the Gospel The world is led by sense though the Scriptures testifie of the excellency of redemption and adoption and of the great happinesse of the Saints yet they foolishly cast away faith and the word and run to sense and finding the heires of glory to be often sad beholding not their comforts but their sorrowes they conclude that the way is worthlesse and that religion is but a sower grape and as bitter waters and as the way of the desart Cause 3 Third Cause To establish them in more full comforts x Nube selet pulsa candidus ire Dies Ovid. there was darknesse before light in the world after the strong winde which rent the mountaines and brake the rocks came the still voyce in which God was 1 Kings 19.11 12. And as God often sends great comforts before great afflictions in the world Christ was transfigured in the Mount before his great agonie in the garden so he often premiseth affliction of the soule before great comforts and the soule is setled the more afterward as the tree is rooted more by shaking It is Gods method to bring first to Aegypt and through the Sea and wildernesse and then to Canaan The Apostle prayeth that they may bee strengthened and established but when After yee have suffered a while 1 Pet. 5.10 When the soule hath passed through straits and hath seene the wonders of the Lord in the deepes it is advantaged much to further establishment 1 Because that comfort and evidence which comes so immediately from God is strongest when a man hath beene taken off from all his foundations and God hath appeared unto him in the desart it is a strong demonstration of his love and wins the heart to much love and to strong confidence as if a friend when he is offended and hath us at an advantage so that he may in justice and can undoe us if then he spare and not onely so but is as Esau to Iacob turning wrath into love and anger into compassionate kindnesse this much knits us to him to love him and cleave to him as a good and a fast friend indeed 2 God gives much proofe and evidence of the truth of grace which he hath wrought in them when he makes them see they had hearts that could love him even when it was doubtfull to them whether he loved them when the truth of grace is evidenced clearely it brings much comfort and what greater evidence of an upright heart then to follow God when he seemes to flye away and to love him when hee seemes to abhorre and hate them to weep upon him in love when he seemes armed with weapons of death y Qui nec iratum cessat colere numen Sen Diis fruitur iratis superat crescit malis and to powre out the soule to him when hee seemes to be powring downe fire and brimstone upon them 3 It gives hope that if darke clouds do arise yet they shall be scattered againe the sense of former troubles may helpe to conclude that such deeps are passable and the soule will be apt to say there is hope concerning this z O passi graviora Daus dabit his quoque finem Virg. experience of mercy is a great helpe to faith and holds up the soule that it will not fall so flat and lie so long under discouragements againe It will helpe and furnish the heart to pray much because God hath beene intreated in such times before and to say as the Apostle having delivered us from so great
to recover pag. 302 1. You are at a constant losse pag. 302 2. There can be no reason of delay pag. 304 3. Delay is very sinfull expressed in five things pag. 305 4. Delay is dangerous expressed in two things pag. 307 3. Put on to purpose with strength with continuance pag. 308 CHAP. 26. Motives to use those counsels 1. It is possible to recover pag. 310 Three Reasons of it pag. 311 Three incouragements pag. 313 1. The life you have is from Christ pag. 313 2. You have a promise pag. 314 3. You have experience pag. 316 CHAP. 27. 2. It is necessary Desertion is no state to be rested in for it is 1. Sinfull pag. 320 This is aggravated in three particulars ibid. 2. It is hurtfull 1. It cuts off the comforts of the soule pag. 321 2. All things are dead when you are dead pag. 322 The losse in this shewed in two things pag. 322 3. The heart growes worse and worse pag. 323 4. You may have a worse time to seeke unto God than now pag. 325 5. God will fetch you in if you come not pag. 326 6. God is not well pleased pag. 328 3. As Gods presence with you is so is your life pag. 326 Sixe incentives to inforce this 1. If you have but little you can doe but little pag. 330 2. Your workes will bee more perfect if you have much pag. 331 3. The more grace is raised the sweeter will your way be pag. 332 4. The lesse grace the more corruptions ibid. 5. The greater measure of grace brings in more comfort pag. 334 6. That little you have is for this end least defective pag. 336 CHAP. 28. 3. Directions to further indeavours 1. Quicken desires after God pag. 338 A twofold advantage of it ibid. 2. Bewaile your losse 1. Mourne for the loss it selfe pag. 339 God will not deny mercy to mourners 1. When their sorrowes are great pag. 343 Foure reasons of it pag. 345 2. When sorrow is ingenious pag. 348 This shewed in sixe things pag. 348 2. Bewaile the cause pag. 352 1. Q. Whether the substraction of the Influences of the Spirit bee alwaies for sin Answered in three particulars pag. 353 2. Q. How a man may find out what sinne is the cause A. 1. Sometimes the cause is visible as in two causes pag. 354 2. When the cause is not transparent 1. Pursue the loss to the birth of it pag. 254 2. Consider what things have beene most pressed by God upon you pag. 355 3. Listen to conscience pag. 356 4. Pray the Lord to shew you the cause pag. 357 CHAP. 29. 3. Direct goe to Christ pag. 369 Two cautions in this pag. 369 4. Direct Set your hands unto the worke pag. 375 That men Regenerate have a power to doe something of themselves proved by foure reasons pag. 376 Two objections answered pag. 378 The things to be done 1. Stirre up your selves and worke upon your hearts by your understandings pag. 379 Seven Rules helping to quicken the heart by the understanding pag. 382 2. Attend the Ordinances pag. 384 3. Take the helpe of the Saints ibid. 4. Doe your first workes pag. 385 An objection answered ibid. Thus of Desertions as they are Reall CHAP. 30. 2. Desertions may be in appearance only pag. 388 The causes of this mistake 1. Fearefulness pag. 388 2. Mistake in the cause of present deadness pag. 300 3. Misjudging our selves ibid. Error in judgement occasioned by three things 1. Spirituall poverty ibid. 2. Hungring and thirsting after more grace pag. 392 3. Much love ibid. CHAP. 31. False Rules of our judging our selves causing mistake 1. False Rule Because we have lesse vivacity pag. 395 Considerations about vivacity of Spirit ib. 1. Distinguish betwixt Gods working in gifts and graces pag. 395 2. God sometimes gives more than hee will continue expressed in foure cases pag. 397 2. False Rule because we doe lesse than we have done pag. 404 Three considerations about this pag. 406 CHAP. 32. 3. False Rule Because wee find more stirring of corruptions pag. 409 Five considerations for the clearing of this pag. 409 4. False Rule Men are too much swayed by the opinion which others have of them pag. 413 5. False Rule Men think they grow not pag. 415 The mistake in this shewed in foure things pag. 416 CHAP. 33. 2. The second sort of spirituall Desertions is the eclipsing of the comfort of the soule pag. 422 Three considerations premised about the comfort of the soule 1. The nature of it pag. 423 The Saints have but an imperfect comfort expressed in two things pag. 425 There are 3. degrees of spirituall comfort 1. Peace which is twofold pag. 426 2. Ioy. 4.7 3. Triumph which consisteth in two things pag. 429 CHAP. 34. 2. The cause and roote of comfort pag. 431 1. Efficient cause God pag. 431 1. That comfort is of God appeares in three things ibid. 2. How this comfort is wrought by God pag. 433 Three Acts of God concurring in this worke 1. Act Preparation and that 1. By illumination expressed in foure things pag. 434 2. By the working of faith pag. 437 3. By sanctification pag. 439 2. Act Collation of matter of comfort pag. 441 3. Act Attestation pag. 443 The doubts by which the soule is vexed reduced to two heads 1. About the truth of the Gospell expressed in divers things pag. 444 2. About themselves and their interest in the Gospell pag. 447 Many things make true faith hardly discernable ibid. Wee have need of the helpe and witnesse of the Spirit proved by foure Arguments pag. 449 Three things observable concerning this Testimony pag. 454 2. The matter of spirituall comfort pag. 457 The proper object of spirituall comfort expressed in two things pag. 458 Foure things observable about this pag. 459 3. The defectibility of it comfort may bee lost pag. 460 CHAP. 35. In the particular consideration of this sad state of the soule is expressed 1. The case and in that is considered 1. The nature of it set forth in foure things pag. 461 1. It is a losse of comfort in God pag. 462 2. It is a losse of usuall comfort pag. 463 The speciall seasons in which God gives such a fulness of comfort as shall not continue expressed in five cases pag. 464 3. It is an eminent loss pag. 465 4. It is not a fit of uncomfortableness but a state pag. 465 2. The degrees of it pag. 466 1. When his quieting presence is much abated this expressed in three things pag. 466 2. When there is much quickness but no quietness pag. 469 3. When there is neither comfort nor liveliness pag. 470 4. When God not only suspends his comforts but afflicts the soule pag. 472. And this is done 1. By rebukes of the Spirit foure waies pag. 472 2. By tradition of the soule into its owne hands or Sathans pag. 476 5. When to all this is added an accumulation of other miseries pag. 479 6. When all
not sinfull where the affection and desire to duties is not quenched but held up in strength But when men do voluntarily lay downe their strength of holy endeavours in the wayes of God and move more slowly and negligently either much omitting or slightly performing the duties of godlinesse it is a signe that it is not with them as it hath beene Apoc. 2.4 5. 2. It is an abatement especially of such acts of grace as are internall and most proper to a godly man Especially in internal and most vitall actions as mourning for sinne rejoycing in God selfe judging heavenly improvement of the promises and providence of God desire of Christs appearing c. There may possibly be an holding up of duties externall as hearing prayer c. but if these inward actions and motions of the new man cease it is a certaine argument that a man is upon the losing hand Externall duties may be upheld by the power of conscience and other causes but those inward acts cannot spring but from an inward root Here Grace inherens is the womb and grace assistant is the mid wife the one gives disposition the other action so that when a man is lesse in these he hath lesse of God 3. In the abatement of externall acts In personall and secret duties there will be lesse done in personall and secret duties than in more publick duties which are with and before others pride and other civill respects may enkindle a false fire in a frozen heart the breath of applause may fill the sails move the ship which otherwise would lie still or move another way A Pharisaicall spirit will be much quickned with praise and glory and a servile spirit will be much provoked by feares men are content to doe more then they would sometimes through hope of the favour of men sometimes through feare of disfavour But such are moved not by the spirit that is from above but by the spirit that is in the world therefore judge your selves by secret acts follow your selves into your closets and retiring places and observe your diligence endevour and spirit in your hidden wayes and secret duties for what you are in them that you are indeed as then you may best take your height when you remove all advantages for if you stand upon any thing you will seeme higher then you are so you may best see the temper of your spirits when all externall enforcements are absent when you are your selves without the ingrediencies of respects to men to intermingle with your spirits As there will be lesse done in a time of desertion and an abatement of fruitfulnesse so you may discerne an indisposednesse By indisposednes and unmeetnesse to duties 1 Lesse willingnesse you may doe good Lesse willingnesse but it is rather as a taske r Nil nisi jussus agit Ovid. than a delight and you are not carried to it so much out of liking and contentment as by a compulsory judgement which layeth a necessity on you that you doe it as a debt and due which the law exacts upon paine of imprisonment but not as a free-will offering and Eucharisticall sacrifice When the heart is filled with God its delight is with him and he yeelds obedience in love and counts his worke wages an evill heart is hardly drawne to good it quarrels with the rule and is loath to be bound David when he was in distemper and left in the rage of his corruption was not willing to be limited by the law of God but when he was himselfe then he loved it Psal 119.129 Gold and silver was not so precious he chose it v. 137. he took it as his portion vers 57. I said oh Lord this is my portion I will keep thy words Å¿ Calvin in loc When a man enjoyeth God his walking with God is his life he is much affected with converse with him partly through love and sutablenesse to God in respect of which he is the Centre to which he tends and in which he rests partly through respect to the recompence which he hath in hope and partly for the sense of sweetnesse which he hath in his converse God meeting his servants with satisfying comforts sweet embracements and blessed coruscations and beames of mercy and loving kindnesse so that they say in their hearts with David It is good for me to draw near to God Psal 37.28 Yea love mightily commandeth and enclineth the hearts to duties but when a man is in greater distance from God then the pleasant wayes of holinesse which were to the soule as a delightfull Paradife are become as the way of a desart a way of thornes and briars a wearisome and unpleasant path 2 That zeale fervencie which you had will be much weakned Lesse zeal and fervency when God is with a man by powerfull and plentifull supplies of the spirit he musters up all the powers of his soule and cals in all his abilities to wait on God and to doe him service So David Praise the Lord O my soule and all that is within me blesse his holy name Psal 103.1 Observe with what contention and strength you were wont to doe what you did for if now you put lesse to it and goe on in a way of spirituall lazinesse and sloth it 's sure there is a diminution of heavenly influence this seemeth to be the case of the Church in the greatest part of it which caused the Prophet to complaine There is none that calleth upon thy name or stirreth up himselfe to take hold of thee Esay 64.7 CHAP. VII When a man is deserted his light is darkned THe second change which you may discerne in your selves The second change in one deserted is in his light is in your light and sight the eye of the soule that gate of spirituall life and death suffers and this being weakned a man is like Sampson when his eyes were put out t Plerumque oculus contemplationis amittitur post per carnis desideria hujus mundi laboribus animus subjugatur Testatur Sampson c. Greg. l. 7. mor. c. 13. apud Alvar. de auxil grat disput 46. num 2. brought into great misery bondage A four fold evill when God hides himselfe 1 Obscurity 2 Inefficacie 3 Vacuity 4 Incredulity 1 Obscurity Obscurity God shines not into the soule with such abundant light as before u Illuminatio intermittitur intenditur remittitur quis qui spiritum Christi sensit negarit aliquando contingere ut in majori aliquando in minori luce versetur Camer amic collat p. 55. but withdrawes himselfe from the intellectuall part and this causeth a withering and dying in the whole man for as our light is so is our life Psal 119.144 Here is the root of the maine difference betwixt Christians true and false strong and weake one seeth things as another seeth not A wicked man that is learned though he seeme to have light
in you as heretofore 4 A man is not so humbled the practicall understanding being renewed Not humbling is the Count Palatine d Curopalates vid. Seld. honoris tit next to God in the palace of the soule the power of judgement is in its hands it hath power to send out writs to summon men to its barre and to examine causes and to passe sentence and when God is with it it will afflict and chastise the soule for sinne So it is said that Davids heart smote him 2 Sam. 24. but when conscience groweth carelesse and men judge not themselves when they condemne not and afflict not themselves for sinne but the sword lieth still in the scabbard and execution is not done but crimes are winked at the offender is justified or spared it is a signe of a sleepe fallen upon them and that God hath withdrawne himselfe or if you be judged by the light yet are not humble if you can shift and ward off the blows of conscience so that it cannot wound you the efficacie of it is weakned and God is departed David was in this case his conscience was too dallying and indulgent it did not arrest him nor seise upon him with her wonted Majestie because God suffered him to he for a time as he permitted him to fall but when the spirit came in the ministery of Nathan then conscience was armed with a stronger power and laid hands on him bound him in chaines and laid him up in prison and now David humbleth himselfe confesseth his sinne weeps and sighs and mourns night and day and could have no quiet till he had his pardon and was reconciled to his God Psal 32. CHAP. IX When a man is deserted the minde is more vaine and abated in frequency complacencie consistencie in holy thoughts THe third evill that befals the minde is vacuity and emptinesse Third evill in the minde vacuity and emptinesse when God withdrawes himselfe it becomes like an empty house without inhabitant when the cloud of divine presence fils his tabernacle and the foule receives oracles from his mouth then a man hath sweet converse with him and walks with him e Pedibus duntaxat terram tangentibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chr. hom 3. de incompr Dei nat is a man with his friend as it is said of Noah Gen. 6.9 and Enoch Gen. 5.20 God is his centre and he is much in pursuit of him My soule thirsteth after thee and I will remember thee upon my bed and meditate on thee in the night watches my soul followeth hard after thee Psal 63. he was much in the thoughts of God God was with him f De Ignatio fabulatur nomen Jesu cordi ejus insculptum invcniri and he with God when he went to sleepe yea when he awakened his heart was towards him When I awake I am still with thee Psal 139.18 yea I am continually with thee and what was the cause of it Thine hand upholdeth me Psal 73.23 an awakened heart hath God ever in sight I have set the Lord alwayes before me Psal 16.8 As water striveth to ascend as high as the head-spring from whence it cometh so a heavenly Christian as he springs from above is ever streaming thither but there are times when the minde becomes vaine and very empty of God and full of vanity either being like a watch that stands still or like a Conduit-cock that runs at waste either sleeping and not acting or pouring out and spending it selfe upon things that profit not In this state the soule hath lost much of a threefold excellency which it had 1 Complacency in holy thoughts 2 Frequency in holy thoughts 3 Consistency in holy thoughts First Complacencie time was when the thoughts of Gods glory and mercy and works and word and of Christ and other spirituall things Lesse complacencie in thoughts of God were as honey feeding and delighting the soule meditations were great refreshments and recreations they were wont to fill the heart with sweet content and comfort adding much to all spirituall life both of grace and peace How precious are thy thoughts to me Psal 139.17 Juvat immensospatiantem vivere coelo David reckoned his recourse to and converse with God among his chiefe treasures And indeed what is better to man in a right temper then from the Nebo of a spirituall meditation to behold Canaan and by heavenly mindednesse to walke with Christ and Angels and Saints in heaven to have that in a kinde of presence by this prospective which is yet so distant This I say peradventure was your happinesse but now you are changed and fallen from this glory your soules creepe on the dust and savour not the sweetnesse of the things above they hunger not so much after that bread of eternall life but feed upon vanities and worldly things you are not so delighted in slipping out of the world and retyring your selves that you might be with God nay haply it is become a burthen e Nulla res tam facilis est quin difficilis sit si invitus facias Sen. ep 12. to fix your thoughts on that which was your food and life before your minde is become heavy the earth hath got into your hearts and weighed them downe so that you finde it hard and tedious to pully and winde them up to such spirituall and setled meditations in which formerly you have had delight if it bee thus it is a signe that God hath much withdrawne himselfe from you 2. Frequency Lesse frequency it may be it hath been the dayly course of thy soul to visit heaven soaring on the wings of an heavenly minde and taking her flight to God and Christ as the Eagles that flie to the dead body Mat. 24.18 thou wast wont to finde in every place a passage to thy God and wert often improving that quicknesse of thy minde which is able to step from the deepest dungeon to the highest heavens in a moment The mind is so quick of foote that it is swifter than the Sun and can move further in a moment than the Sun doth in a day and thou wert wont to send this winged messenger and it returned unto thee like Noahs Dove with Olive branches of peace and comfort in its mouth Indeed a Christian drives two trades in the world one is seene the other is secret and in this he is busie when hee seemes to be vacant and is least alone when most alone when he is mured up within his Chamber or walking in a solitary way he is conversing with such companions as the world is not acquainted with he is speaking with God and hearing God speaking to him words of wisdome making him wiser than the Auncient words of reproofe piercing like a sword yet not to hurt but heale and words of comfort stronger than death and sweeter than life yea when he seemes to be in the deepes of affliction he is mounted above all sorrowes and his soule is above
Blessed are they that hunger and thirst after righteousnesse for thâ— shall be filled o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5.6 It is not every velleity cold wish which entitles 〈◊〉 this promise every weak appetite and desire of meate and drinke is not huâ—gring and thirsting when you are impatient and long much after him then you shall be filled * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is borrowed from feeding or foddering of cattell and it imports this that though now you are put to graze upon the dry and barren mountaines yet if you long after more then the faithfull shepheard of Israel that leadeth Ioseph like a flock will put you into green pastures and feed and fill you by the waters of rest Gods band is shut because your hearts are shut hath he not said Open thy mouth wide and I will fill it the first grace is given without precedent desires God stound of them that seek him not but this grace that we speak of is given to them that seek it 2 Desires when they are high beget endeavours like themselves They beget endeavours strong and vigorous and the more you labour the more you will get therefore blow up your desires by the bellowes of meditation sit downe and consider what it is to enjoy God and what to want him these thoughts if they abide will fire you out of the bed of sloath and sleepe in which you lye 2 Bewaile your selves and your state before God sit downe and mourne Direct 2. Bewaile 1. your losse mourne I say for 1 your losse for 2 the cause 1 Bewaile your losse take up a lamentation and say p Vis Parisiens de Rhetor. divin c. 26. woe is me for my God my life is departed from me and how am I changed I was as the tree plant by the rivers side spreading and fairishing and my fruits were faire 〈◊〉 full but alas now I am become 〈◊〉 tree in the desart withering and shall 〈◊〉 both fruits and leaves My sweet Spâ—â—â— is turned into a sad Autumn my first day is were my best dayes my last dayes at my worst dayes I was filled with liâ—â—â— and life but now my sight is dimmâ—d my strength is wasted time was whâ—â— faith had life in me and I had life by 〈◊〉 but now oh wofull over-spreading 〈◊〉 cloudes of darknesse and incredulity 〈◊〉 my pleasant dayes of life and lustre at fled away and the bonds of death haâ—â— taken hold of me my soule was the temple and throne of Christ and I received daily oracles from his mounâ— but now I am the habitation and Region of vanity and darknesse what sweetness did I finde in flights aloft when it was my greatest solace to bee with God 〈◊〉 but now I that was as a star in heaven am fallen into deeps of vanity and an become to my selfe as gall and wormwood my soule was an enclosed garden and the chiefest of ten thousands did walk in the shadow of the trees and was delighted in their fruits but now the fence is downe my love is gone the beasts breake in and Sharon is become a desart time was when the thoughts of sin did pierce me and the remembrance of God lift me up to the third heavens but now my heart hath lost its fence the things that I know have not their ancient strength my teares which were as pleasant waters to my taste which I could poure out before my God are gone that melting of heart which was my joy is vanished my heart is frozen the spring is stopped the heart of flesh is become a heart of stone that blessed society of graces those holy desires those heavenly dispositions which did meete in a happy conjunction in my soule seeme now scattered and to lye in chaines whiles the troopes of hell doe hold all in possession my soul that did walk with an heavenly guard of divine graces lyeth now like Daniel in the den among devouring Lions oh how was I wont to meet God and what communion had I one 〈◊〉 with him but now he hides himself and will not come at me I pray anâ— he heares not I hearken after him but he speakes not I call but he answereth not oh those golden dayes will they never more returne I was wont to be feasted in my fathers house the fatted calfe was killed and the ring and the best garments were put upon me but now I am forsaken and not owned I go hungry and naked and feed among the hogs and in this I am more miserable then they because I was a son 〈◊〉 is a misery to have been happy Lord if I had never knowne thee I could have lived without thee but this is my misery not so much that I am without thee as that I have lost thee q Miserius est perdidisse quam omnino non accepisse Tertul. de poenit many are well without thee because they never enjoyed thee the children of beggers and slaves count it not their misery that they are not Princes but it is a bitter evill when the children of Princes shall become beggars Thus then betake thy selfe to these sad thoughts make thy closet an house of mourning breath out thy sighs send forth thy groanes poure out thy teares rend thine heart cast up thy weeping eyes with the sad complaints of a bleeding soule to thine ancient friend thou maist prevaile upon him though he have forsaken thee yet hee hath not forgotten thee he hath not forgotten himselfe and all the kindnesse that hee hath shewed thee he cannot hold from comming when thou canst not hold from calling the melting of thy heart causeth the earning of his bowels can the mother forbeare when the childe cryeth God will not deny mercy to the mourners Blessed are the mourners for they shall be comforted Mat. 5.4 In two Cases especially God will not deny mercy God will not deny mercy to mourners when the sorrow of his people is great ingenuous 1 When the sorrows of his people are great First when sorrows are great then his compassions are drawne out when the woman came with a troubled spirit pouring out tears upon the feete of Christ and wiping them with the haire of her head the Christ poured out comfort upon her and sent her away with the pardon of all her sins Luke 7. And when Zion saâ— in the dust melting her selfe in heavinesse and crying My God hath forsaken me my God hath forgotten me when she was tossed and afflicted and not comforted then God came in and opened a well in the desert and in the deeps of her trouble did no longer conceale himselfe but brake out in a most gracious protestation of his love Can a woman forget her sucking childe that she should 〈◊〉 have compassion on the fruit of her wombe yet will I not forget thee Behold I have graven thee upon the palmes of my hands thy wals are continually before me Esay 49.14 15. The
neither destroy thee c. Deut. 4.29 30 31. Take then the counsell of the Prophet which he gave to Israel when God was departed from them Oh Israel return unto the Lord thy God for thou hast fallen by thine iniquity take with you words and turn to the Lord say unto him Take away all iniquity and receive us graciously so will we render the calves of our lips Hos 14.1 2. That you may finde the like favour and God may do for you as hee promised to them I will heale their back slidings I will love them freely for mine anger is turned away from him I will be as the dew unto Israel he shall grow as the Lilly and cast forth his roots as Lebanon his branches shall spread and his beauty shall be as the Olive tree and his smell as Lebanon c. ver 5 6. When Ephraim repented and mourned God pittied him I have surely heard Ephraim bemoaning himself thou hast chastised me and I was chastised as a bullock unaccustomed to the yoke turne thou me and I shall be turned for thou art the Lord my God c. Is Ephraim my deare Son is he a pleasant childe for since I spake against him I doe earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. Jer. 31.18 19 20. You see then what encouragement you have to seek in this way for peace with God and for the quicknings of his Spirit which you have lost sin armes God against you but he cannot hold back mercy from the humble his promise hath given repentance a power to prevaile with him and he will not contend with the broken hearted hee hath a speciall eye upon mourners and will not hide himselfe from the cry of the afflicted a contrite heart is a sacrifice which he will accept Psal 51. He is nigh unto them that are of a broken heart and saveth such as be of a contrite spirit Psal 34.18 The father z Quit ille nobis intelligen lus pater Deus scilicet Tam pater nemo tam pius nemo Is ergo te filium suum etsi acceptīe ab eo prodegeris etsi nudus redieris recipiet quia redisti Tertul de poenitent Patris cibus est salus nostra Beda Ambr. in Luc. 15. of the Prodigall made hast to receive and welcome his straying son and rejoyced that hee that was lost was found again and that he that was dead was alive againe Luke 15. this is the way walk in it if God should deny such he should deny himselfe because he hath said though he hath been Sorely displeased turne you unto me and I will turn to you Zach. 1.2 3. Till you repent your sin is continued and conse quently Gods displeasure Therefore consider seriously of your case for want of serious thoughts doth great hurt so that though the heart bee affected yet not enough it seeth often that all is not well and knoweth the cause yet because these things lye not upon the spirit by ponderous thoughts a man beares his misery happily complaining but not wisely and strongly endeavouring to remove it And the heart is not soone brought downe you must hold up the objects of spirituall griefe by consideration that they may be able to beare downe the heart therefore be much in pondering these two things 1 The sad effects of the losse of God see what blindnesse barrennesse weaknesse depravednesse vanity feares accusations of heart what cryes and clamours in your soules and now what if afflictions come how will you be able to live in such a time other then a dying and a feareful life what if death come either a black cloud of darknesse will over-spread you or a storme of affrightments and terrors will torment you and now remember your sinne hath brought all this upon you 2 The sinfulnesse of the cause why did you neglect and despise your God if you had not set him shamefully at a low rate you would not have turned your back upon him what Could not the infinite Majestie and mercy of the Father the incomprehensible love of the Son the unutterable comforts of the holy Ghost prevaile with you Do you see what you have done have you not said to the Father I neither fear thy Majesty nor desire thy mercy and to the Son I care not for all thy love nor yet for thee that dyedst for me and to the holy Ghost I regard not all thy saving counsels living influences and high refreshments doe you not heare these pleading with you each for himselfe and each for all they are one and what you have done in this you have done against each and against all weigh well then what your carelesnesse and disobedience amounts to that you may meet him with an humbled spirit drenched in teares and clothed with shame put case now that God should requite you in your kinde and that his heart should not be towards you then you might bid peace yea life yea hope adieu for ever Consider further how God did follow you and entreated you not to goe from him did he not tell you he could not beare contempts and that you would repent it at last and will see that what you have done against him you have done against your selves did he not kindly use you and were you not alwayes welcome to him Oh my people what have I done unto thee and wherein have I wearied thee testifie against me Mich. 6.3 and when you were going did he not cry after thee Returne thou back sliding Israel and I will not cause mine anger to fall upon you for I am mercifull and I will not keep anger for ever Jer. 3.12 Yet you would not Consider now how long you have lived without him and how often God hath called upon you to consider your waies if you will let your thoughts out you will finde abundant cause of griefe and when you seek him with repētance you will finde him in mercy drawing neare and he will forget your unkindnesse and you shall heare no more of them doubtlesse your sinnes this way are very great so that sometimes God hath been put as it were to a stand what course to take when God had promised mercy to his revolting people he addes But I said how shall I put thee among the children and give thee a pleasant land and I said thou shalt call me my father and shalt not turne away from me Jer. 3.19 When the Church had been disloyall she at last fell to this course of repentance and see the issue A voice was heard upon the high places weeping and supplications of the children of Israel for they have perverted their wayes and they have forgotten the Lord their God returne ye backsliding children and I will heale your backslidings ver 21. and oh that you also would tread in their steps and say We come unto thee for thou art the Lord our God ver 22. CHAP. XXIX Two other
in great affliction from the world that which can comfort must be something greater then the world or if afflicted by terrors of conscience comfort cannot be but by one that is greater then conscience if death sin hell wrath disquiet the soule what good in heaven or in earth can weigh downe these but God himself Secondly God workes comfort First preparing the soule note how this comfort is wrought by God There are three acts of God concurring in this work of comfort Preparation or disposing of the soule for comfort by giving sight Preparation or disposing of the soule for comfort by giving faith Preparation or disposing of the soule for comfort by giving fitnesse Collation of the matter of comfort Attestation c. 1 God illuminates the understanding to see the true fountaine and proper object of true comfort By illumination with the meanes and conditions of it till a man know the excellency of spirituall things with their sufficiency and eternity and till he see them haveable and attainable either the heart is deluded with the dying vanities of this sinfull and mortall life or held under the terrors of a guilty accusing misgiving and despairing conscience Though there be incomparable worth and most delightfull sweetnesse in Jesus Christ yet what is this to him that dwels in darknesse the understanding is the gate both of life and comfort and as the heart rueth not what the eye seeth not so it joyeth not in what it knoweth not It is necessary to true and strong consolation that a man have a sight 1 Cleare Dark visions breed but weak comforts darknesse is the harbour and womb of doubts and in this case so far as the soule doubts it dyes If a condemned man have a pardon but so written either for letter or language that he cannot reade or understand it though his pardon is his life indeed yeâ— it is but small comfort at present 2 Extended The heart cannot bee established and filled with comfort till the latitude of the object of comfort appeare except the minde see things in all their due requisites which makes them able to comfort fully there will bee somewhat wanting to a peacefull state as if he see a worth but not fitness or if that yet if not the possibility or if that yet not sufficiency or if that yet not perpetuity I say if any one of these appeare not the heart will remaine unsatisfied what a check to contentment in a thing is this when though a man seeth it is good yet he saith it is not fit for me it pleaseth not or it is not possible I cannot obtaine it or it is not sufficient it will not serve my turne or it is fading and not certaine I may lose it againe 3 Actuall For not knowing good but minding good doth comfort habituall knowledge doth not comfort it hath a power to comfort but till our knowledge be actuall it gives not actuall comfort it is but as fire in the Embers which warmeth not except it bee blowne up the rich promises laid up in a knowing man is but as bread in the Cubbord which except by actuall knowledge the minde feed upon it starves If a man have much wealth in his Chest except he take it forth for his use wherein is he happier than a begger though the Well be full of water yet except a man draw it out he may thirst We must not forget our consolation unmindfulnesse breeds uncomfortablenesse when therefore God will give comfort he is the remembrancer of his people 4 Serious For fleeting thoughts breed flashie comforts passant viewes and glances of the minde cannot raise a setled comfort nay rather they discomfort as much by their vanishing as they comfort by their presence The fruit of such sights of God Christ heaven c. yeeldeth a present but a transient blaze of joy like fire in straw soon up and soon downe yea this sweelnesse leaves a bitternesse and wounds the heart to lose that so quickly which iâ— had so happily so that by such transitory gusts the soule learnes more indeed how to prize the things for sweetnesse and how to lament them for their absence not his comfort but his sorrows are increased by such cursory viewes howsoever this is sure except our light be permanent our comfort will be transient and the heart will be still unsatisfied these fits of glaring light are but like night-lighinings which make not day it is night still in the soule because the Sun sets over it when therefore God comforteth he fixeth the eye of the soule upon himself and the good things of his grace The second act of preparation of the heart for comfort is working of faith By working faith which is the main organ of comfort though a man know the Gospel yet except he beleeve it all the glorious treasures of grace and mercy in it are but as a golden dreame or a pleasant tale or as a fire which is painted on a wall which yeelds neither light nor heate the word profiteth not him that beleeâ—eth not This was the case of the lews they had great promises made to them But the Word preached did not profit them not being mixed with faith in them that heard it Heb. 4.2 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. c. Caleb Joshua qui soli crediderunt sic Chrys Theoph. Oecumen At intelliguntur potius ipsi Judaei Par. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt vinum aqua temperatum fit mitius utilius infirmis ita ardua illa promissio opinione major incredibilis non admisâ—a side non profait Cornel. à lapide à cibo bene condito ducit Metaphoram Camer in Respons ad Quaest in Hebr. at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legunt Syridc vers Beza Marian. Estius Aug. in Psal 77. c. As exceeding strong drink not tempered and qualified profits not nature so those great promises so much exceeding opinion and expectation of reason not being mixed with faith did not profit them or as some conceive the Metaphor lyeth thus as he that drinkes of an empty cup so were they not beleeving the promise to them was but as an empty cup or as in the margin of out Bibles they were not united by faith to them that heard i. e. to them that beleeved so that they had not the same benefit by the word Faith then is a necessary requisite and that 1. as a condition upon which comfort is given 2. As an instrument by which it is received for faith gives the promise a life and subsistence though not in it selfe yet in us except the Gospell be beleeved it hath no dwelling no roote no power no life no being to us but is as a thing that is not therefore God works faith which doth enable and dispose the soule to sucke sweetnesse from the breasts of consolation Joy and peace are fruits of faith Now the God of hope fill you with all joy and peace in beleeving
that you may abound in hope through the power of the Holy Ghost Rom. 15.13 The third act of preparation Thirdly Sanctification is sanctification which is simply necessary to true comfort 1 As a condition of the Covenant for without holinesse no man shall see God Heb. 12.14 2 As disposing the soule for these two things are required to make a man capable of comfort 1 Life When a man is dead in himselfe he is dead to all things and all things are dead to him the best cordialls are no better then puddle water the richest jewells no better then the meaâ—est trash to a dead man 2 Sutablenesse What comfort doth apiece of flesh yeeld to a sheepe and what is a rich pasture to a man that onely is comfortable that is good to a man and that onely is good which is convenient the best dish is but as poyson to him who hath an antipathy against it the nature of man is such that since it forsooke God it so cleaveth to the creature that till it be healed it is not capable of spirituall comforts and could no more live in God then a Fish in the ayre There is a certaine compasse of goodnesse which every creature walks in the world is divided among them and every sort of creatures hath its latitude which is bounded by its particular forme and disposition the Fishes keepe below in the waters their walke is in the deeps the beasts in herit the earth and goe no higher they minde not honour riches learning c. these are the flowers of that Eden which mankinde hath in possession and these are the highest things of a naturall man but heaven the Gospell God Christ c. are the portion of the spirituall man the new creature man must be elevated above the pitch of nature as now it is to live in these things The eye is made for light and colours the eare for sounds and voyces the smell for favours the minde for truths the will for good so every thing is fitted for its object And as in motion there is no rest but in a sit place so the soule could not be quieted and pleased in spirituall things except there were a fitnesse and agreement betwixt them * Eis solum fruimur in quibus voluntas delectata quiescit Aquin. S.P. 1.2 q. 11. a. 3. There are some velleities and imperfect motions of a naturall will heightned by the Gospell but these give not true comfort because the will eloseth not it is easily moved from them as a globous or round body upon a plaine is easily moved because it hath but a weake hold it toucheth but in a point but a plaine or square body upon a plaine stands fast and hath full rest because their superficies doe agree and they mutually meete and close together The second worke of God in giving comfort is collation of matter of comfort Secondly God comforteth by giving matter of comfort God bestoweth things comfortable these are the food and fuell of joy when God saith Be of good cheare be comforted he doth not doe as those whom the Apostle reproves Iames 2.15.16 If a brother or sister be naked and destitute of dayly food and you say unto them depart in peace be you warmed and filled notwithstanding you give them not those things which are needfull to the body what doth it profit When God commeth to comfort he giveth that which may comfort precious promises sweet mercies as pardon grace light heaven his favour presence ordinances Christ c. Who is able to summe up the riches and treasures which God bestoweth upon his people as a portion to live upon great things in possession greater in reversion Oh how great is thy goodnesse which thou hast laid up for them that feare thee which thou hast wrought for them that trust in thee c. Psal 31.19 Isay 64.4 h Dic nobis qui praeparas quid praeparas replebimur bonis domus tuae sed quibus c. id quaerimus quod oculus non vidit c. Bern. Serm. 11. in Cant. explicans illud Isaiae c. 64.4 So that when a man shall see himselfe so fully stored hee may with mirth and gladnesse say to his soule soule take thine ease thou hast much goods laid up for many yeares having such a portion he is a rich man enjoying such a sufficiency as is a strong basis of rest and contentment and makes him live a life above men (i) Dives à Divus Varro de ling. lat l. 4. a life only in degree inferiour to the life of Angels that Paradise which God made for Adam was as a desart to this Sharon those fruitfull trees were but shadows of the happinesse which is in this new Eden the garden which God hath planted for his people The third worke of God in Comforting his people is attestation Thirdly witnessing the soule is exposed to many controversies and is prone to unquiet agitations it is hardly-satisfied though it have a present happinesse yet it hath a provident and sollicitous eye upon future times and extends her cares and feares even to eternity Adde also unto this the minde is hardly satisfied in that which it comprehends not and sinfull reason will be wrangling where it seeth not its way and end but must take all upon trust and credit and in things of moment a serious and fearfull man is apt to entertaine jealousies (l) nam veluti pueri trepidant atque omnia coecis in tenebris metuant sic nos in luce timemus c. Lucret and will soarce beleeve what it seeth (m) quicquid id est timeo Danaos et dona ferentes but though God pronounce him blessed yet he is apt to call his tenure into question and to cast himselfe in the sute The doubts and controversies by which the soule is vexed may be reduced to 2. heads concerning 1. the Gospell concerning 2. themselves The first question is about the Gospel There is abundance of unbeleefe in the soule The truth of the Gospel it is a difficult thing and a rare thing to beleeve there are two things which much hinder faith 1. A disposition in man to judge of all things by sense or reason 2. The inevidence of the Gospell As things are more or lesse clearely propounded to sense or reason so they are received with assent more or lesse A Philosopher beleeveth more strongly that the Sun is much bigger than the earth or that there will be an eclipse at such or such a time than a Country man when we say the object of faith is not evident wee must distinguish of evidence Evidence is of 1. narration Evidence is of 2. the thing Evidence of narration is when a thing is so expressed as it may be understood so the Scripture is evident and cleere Evidence of the thing is when either sense or reason apprehends it Thus the things of the Gospell are inevident Such as eye hath not
be with her but against him it hath chosen him as her chiefe treasure therefore can no more be without him than without her selfe 4. It hath had hopes of Gods favour time hath beene It hath had hopes when it saw it selfe in the armes of Christ and walked with some assurance that it had a friend in Heaven and therefore seeing now her hopes to wither and those golden daies to passe as a pleasant dreame it cannot but be much afflicted This shall be the bitternesse of the anguish of unsound hearts at last who after they have fed their soules with hope and have run out their daies in a paradise of imaginary happinesse finde when they come to die all those joyes and all that confidence to spend themselves like a vapour and the leane kine to eate up the fat sorrow and everlasting perdition comming instead of joy and salvation which they looked for oh who can utter this misery a man hurled from a pinacle of high and glorious hopes into a depth of eternall woe By this wee may guesse what it is for a deserted soule that hath reckoned long upon high things and now seeth such a change that it is forced to count it selfe deceived and to exchange her living hopes for killing feares and whereas she thought her selfe a child to bee cast forth as a stranger yea as an enemy 5. It hath had much in communion with God and Christ 5. It did enjoy God time was when the man was kindly used when God conversed with him as a man with his friend when he invited him often and entertained him in love and powred in much of heaven upon him therefore now to see God estranging himselfe yea frowning chiding arming against him cannot but bee a cutting to his soule David having lost the liberties of the ordinances which were better than his kingdome to him sits downe in heavinesse as one taught by the experience of his former happinesse the deeper to lament his present misery When I remember these things I powre out my soule in me for I had gone with the multitude I had gone with them to the house of God with the voice of joy and praise with a multitude that kept holy day Ps 42.4 And this was the affliction of the Church that she lost him in whose presence she had received such abundant comfort Cant. 5. the more the soule hath had of God the more bitter is her losse of him Secondly 2. From the object in respect of 1. Quality of it the object is such as if you weigh it you will see that a man cannot be at rest when God holds back and leaves him in this dolefull case Consider first the quality of the object there are three things in God which cause the wound of an afflicted spirit to bleed much 1. 1. Goodnesse Goodnesse because God is good therefore his disfavour is a great affliction this sweet balme the heart in such a day will turne into a sharpe corrosive and out of this sea of comfort will draw bitter waters this golden mine which is a rich treasure unto others yeelds that which the heart turnes into iron rods and sharpe swords to wound it selfe For first if it apprehend his goodnesse to bee his kindnesse and gracious disposition to pitty and mercy then it reason heavily oh unhappy wretch that there should bee so sweet a fountaine and I should not drinke of it that streames should flow forth towards thousands none to me I envie not others happinesse but I lament mine owne misery that I should die in the midst of life and perish in the midst of salvation God is so good so ready to shew mercy that sure he is highly incensed against mee who seeke and call and cry yet am not relieved if my wickednesse were not very great yea if I were in his heart at all surely he that is so good in himselfe and unto thousands would not thus reject me I am tossed night and day and carry an hell in my soule continually and if I were not as an enemie in his eye if I were a child his bowels would not hold I should surely be received who can reckon the heavy conclusions which the heart will draw against it selfe it is so disposed to its owne hurt that not onely against faith but against reason it will afflict it selfe turning the Sun into darknesse and the Moone into blood setching misery out of mercy and hell out of heaven Or if secondly the goodnesse of God be taken for his holinesse and perfection then they reason thus surely I am very evill whom goodnesse rejects if I had any sparke of good in me God would not cast me off but certainely he seeth my abundant naughtines therfore he setteth himselfe against me Thus sundry waies the goodnesse of God makes the hiding of his face and the manifestation of his displeasure to be very grievous 2. Greatnesse When a man apprehends the Majesty of God the feare of his disfavour fals heavy upon him Who knoweth the power of thine anger even according to thy feare so is thy wrath Ps 99.11 The favour of a man of power is of much worth and there is power in his wrath The wrath of a King is as the roaring of a Lion but his favour is as dew upon the grasse Prov. 19.12 The wrath of the God of power is terrible as thunder a Fulmen est ubi cum potentia habitat iracundia Sen. and as b Leonis voci tontus naturaliter inest terror ut multa animantium quae per celeritatem possent impetum ejus evadere rugientis ej us sonitu velut quadam vi attonita atquâ—â—icta deficiant Ambr. hexam lib. 6. cap. 3. the beasts fall downe astonished at the roaring of a Lion so the soule is overwhelmed when so glorious Majestie is incensed In God there is a twofold power A power first of Authority which is that power by which 1. He despenseth all things as having all in his hand as absolute Lord and Soveraigne And what a misery is this that he that hath eternall life and death heaven and hell in his power should seeme to be against a man this is the fulnesse of all evill when hee upon whose will all things depend becomes ones enemie the losse of a particular comfort and contentment is great but how much worse is the losse of all 2. By which hee judgeth all God being the Supreme Lord holds this royalty that all men and Angels are accountable to him in all things now to apprehend that the Judge of all the world will not shew mercy but will proceed in strictnesse of justice especially when a man knoweth that he is guilty many waies and that God is privie to all his sins must needs bee a sore shaking to the soule Though all friends and ministers yea though all Angels come in to comfort yet it will not satisfie because they are but subjects God is supreme
wing then shee is safe 2. Inward accusations the world may accuse but that is not so shaking as when Satan casts in objections hee is a subtile sophister and comes oft with snarling and cunning disputes and except you be well setled hee will drive you from your ground except God cleare the state of your soules and give evidence to your graces you will not bee able to hold up against Satan I speake this to such who live with low comforts and content themselves with darke evidences though you may hold out till you be set upon yet when that comes you will finde your selves weake 3 Outward straits what if a day of trouble come you may see changes you have no sure hold of any thing under the Sun and what shall support you in such a time what an heavy thing will this be that you should finde trouble in the world and no peace in heaven Spirituall comfort would make you undaunted and strong i Si fractus illabatur orbis impavidum serient ruinae Hor. Preme Preme ego 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lyps Auseret pecunias at babet in coelis Patriâ dejiciet at in coeleslem civitatem mittet vincula injiciet at habet solutam conscientiam carpus interficiet at iterum resurget cum umbra pugnat qui cuâ— justo pugnat Chrys What need he care whither he goeth that seeth Jesus Christ with him you have heard of the patience of the Martyrs and of their stoutnesse such was their courage that it could neither be corrupted nor daunted water could not quench it famine could not starve it fire could not burne it wilde beasts could not devoure it and what was that which gave them this strength but the sight of him that is invisible and the sense of his favour and presence a spirit of glory did rest upon them The Apostle acknowledgeth the force of peace towards God and comfortable accesse to him We rejoyce in hope of the glory of God and not onely so but we glory in tribulations also Rom. 5.2.3 This was that which made him say for which cause we faint not but though our outward man perish yet the inward man is renewed day by day 2 Cor. 4.16 He is well fenced that is invironed with salvation and that hath Christ with him he reckons not much of the world when he is sure of heaven k Quam sordet mihi terra cum Coelum intueor therefore seeke to get abundance of comfort labour to recover your losse you will have need of all what will you doe when you come to dye how sad will death be when you are going you know not whither l Animula vagula blandula quae nunc abibisin loca A drian Si des paulisper vivere auri puri mille talenta me hodie tibi daturum promitto Megapetus apud Lucian Motive 2. Hurt done by sadnesse Motive 3. Recovery is possible but death is but a shadow to him that meetes it with assurance of life 2 Your sadnesse doth hurt to your selves wasting your strength and to others by discouraging them 3 Your recovery is possible you may attaine to your former comforts 1 The same way is open still there is the same mercy in God the same Mediator the same promises 2 You are not now in farther distance from peace with God than in former times are you not now as capable as then when God found you in your blood m Qui fecit mundum ex mundo Chrys in enmity against him in darknesse in bondage unto every lust altogether without him did God appeare to you when you sought him not and will he not be found when you inquire after him is not his promise to revive the spirit of the contrite Esay 57. 3 Others have recevered David was in these deepes yet he was restored this testimony God hath that he is the God that comforteth those that are cast downe 2 Cor. 7.6 therefore live in hope n Sperate vosmet rebus servate secundis 4 He hideth his face that you may seeke after him he goeth from you that you may seeke after him and the promise is that they that seeke shall finde hee will open to them that knocke 5 You have aright to peace and comfort for it is that which Christ dyed for and which he hath left as a legacie to his people Peace I leave with you my peace I give unto you John 14.27 Sit not therefore under discouragements o Nemo dâ—sperct meliora lapsus Nondum omnium dierum soles occiderunt Philip. say not there is no hope take heed of hard thoughts of God who is a father of mercies but incourage your selves in your God p Peritus medicus potest omnes sanare infirmitates si misericors vult Fulg. Omn potenti medico nullus languir insanabilis occurrit tu tautum doceri te sine manum ejus ne repelle c. Aug. weeping mourning are good fruits of love but you must not stay here but reach after that which is before you this shall suffice by way of perswasion Now for direction let me propound a few counsells I Seeke the Father in the Sonne Counsell 1. Seeke the Father in the Sonne Happily you have not held up Christ in your hearts and for your strangenesse to the Son the Father hath estranged himselfe goe and carry Christ in your armes for he is deare unto him and the Father hath determined to powre out all his love through the Son Christ is set before you stirre up your selves to take hold of him if you will come to him you have the Fathers heart You make your case to be Christs case when you come to him and he cannot bee denyed the Fathers mercies melt at the Sons mediation You may pray and weepe and lift up your voyce on high but execpt you come in Christ all will not profit Then a man comes in Christ when he thankfully accepts of the offer of Christ and devolves his cares upon him desiring in his heart that Christ would undertake for him and then beleeves that he shall be accepted any one of these wanting you come not in Christ 1 You must entertaine the offer of Christ counting him worthy of all acceptation 2 You must cast your selves upon Christ else hee will not undertake for you holy dependance engageth him and makes him your friend 3 Then you must beleeve that you shall finde God a friend for except you believe the promise Christ will not move for you But when you are thus come to him then he will not faile you the Son will be fast to you him that commeth unto me I will in no wise cast out John 6.37 this is a precious word Christ will not shut the doore upon you when you come when you cast your selves into his armes he will not no he will not cast you out you have a sure hold when you fall into his armes you fall into his heart and