world is in this case soule and body one day will shake hands yea and the body will fall asunder from it selfe those foure elements that came in in a vitall league will goe out againe with a deadly warre The tye betwixt God and the soule is the firmest thing in the world the bond of grace is stronger than the bond of nature yet even here is a kinde of parting also but as the conjunction is stronger so the separation is lesse but sometimes it is so great that the Saints by enforcement of sorrow cry out My God hath forsaken me my Lord hath forgotten me This sad condition is the subject of this little Treatise concerning which I would have put here some advertisements but my pen hath deceived mee and hath led me out into a larger and another way then I intended in this Preface Nothing more is now to be done but to leave this small helpe in the hands of such whose soules long after the returne of God with quickning and comforting influences upon them J. SYM THE CONTENTS CHAP. 1. OF Desertions in generall as they concerne the godly 1. That there is such an estate p. 3. Demonstrated 1. By the experience of the Saints pag. 4. 2. By the witness of God pag. 6 CHAP. 2. 2. In what sence the godly are Deserted 1. In Appearance only pag. 8 2. Really pag. 9 Three Limitations pag. 10 1. God leaves them not for ever ibid. 2. Not in respect of his love but the Acts of Love pag. 12 3. Not the Acts of Love which are for our being but for our well being pag. 15 CHAP. 3. Foure considerations about Desertions 1. That a man may misse much of Gods externall presence and yet enjoy inward communion with him pag. 19 Two causes of this pag. 21 2. Hee may want the comforting presence and yet have the quickning presence of God pag. 22 3. He that loseth Gods quickning Presence loseth also his comforting presence pag. 23 Two evils that befall such a man ibid. 4. All these may befall a man at once pag. 25 CHAP. 4. Of Desertions in speciall These are of two sorts the withdrawing of Influence of Grace Of Comfort The first sort of Desertions is the withholding of Assisting Grace and is Reall In appearance onely 1. Reall 1. The state of it Gods suspending the arbitrary and wonted Influence of the spirit of grace pag. 26 1. The Act a negative act ibid. 2. The object expressed in three things 1. It is the influence of the Spirit of Grace not the presence pag. 27 2. It is the Arbitrary Influence ibid. The necessary influence is constant both for sustentation and augmentation pag. 28 The arbitrary influence what it is and why so called p. 30. To what end it serves 1. To Actuate which it doth 1. By exciting pag. 31. 2. By enabling to Act. pag. 33 2. To Regulate pag. 34 3. To Corroborate pag. 35 3. It is a suspension of the ordinary influence which we were wont to have pag. 37 There is a twofold Influence ibid. Foure advertisements concerning Gods withdrawing his Assistance pag. 38 1. It is never wholly withdrawne pag. 39 2. Desertion is onely when the abatement of life is eminent pag. 41 3. When the deadnesse is universall ibid. 4. When the deadness abides upon the heart pag. 42 CHAP. 5. 2. The Symptomes of a Deserted state pag. 43 Two things in generall observable 1. A man may be deserted and not know it with the causes of it pag. 44 1. Much activity from false principles ibid. 2. Gods departure is graduall pag. 45 3. Men rest too must on other things that deceive them expressed in three particulars pag. 46 4. They consider not their estates ibid. 2. It is needfull to know whether wee bee deserted or not see three reasons pag. 47 1. Else we shall be unthankfull ibid. 2. We shall be secure and not enquire after him pag. 48 3. Not to know this is to contemne God pag. 50 CHAP. 6. The Rules for our helpe in judging of our estates 1. Consider our graces in which if wee bee deserted there will be a decay and change 1. In respect of Activity p. 52. in two particulars 1. In unfruitfulnesse in good where are three things considerable pag. 53 2. Indisposednesse to good discerned in two things pag. 56 CHAP. 7. 2. There will bee a change in our light and sight pag. 58 A fourefold evill when God hides himselfe 1. Obscurity pag. 59 The enlightning worke of the Spirit explained in foure things pag. 61 CHAP. 8. 2. Inefficacy p. 67. expressed in foure things 1. When a man is not so affected with the things he knowes as before pag. 68 2. Not so impelled to duty ibid. 3. Not so restrained from evill pag. 70 4. Not so humbled as before pag. 72 CHAP. 9. 3. Vacuity and emptinesse pag. 74 In this estate the soule hath lost a threefold excellency 1. There is lesse complacency in thoughts of God pag. 76 2. Lesse frequency pag. 77 3. Lesse consistency pag. 79 CHAP. 10. 4. Incredulity Q. What is the cause of unbeliefe prevailing in desertion 1. The inevidence of the object of faith pag. 82 1. When the object is hidden pag. 84 2. When the subject is darke pag. 85 2. Sathans working pag. 87 CHAP. 11. 3. There will be a change in the Affections pag. 88 1. In those Affections that have God and things spirituall for their object those all comprised in Love The acts of love are Desire pag. 90. Hope pag. 90. Delight pag. 90. 1. Desires are abated ibid. Abatement of Desires expressed in two things pag. 92 Q. How a man may know when God is his end pag. 92 A. 1. Consider the place of the end pag. 93 2. The power of the end which is fourefold 1. It Draweth to it ibid. 2. It Rules pag. 95 3. It Retaines and holds the heart with it pag. 97 4. It quiets the heart so farre as it is attained ibid. 2. Hope is weakned pag. 99 The decaies of hope are 1. In the certainty of it ibid. 2. In the Acts of it Desire pag. 101. Expectation pag. 101. Three things for the tryall of these ibid. 3. In the efficacy of it expressed in foure precious effects of hope pag. 102 3. Delight in God is lessened pag. 104 This may be knowne 1. By forgetfulnesse of God ibid. 2. By excessive delight in vanities pag. 105 3. By unwillingnesse to walke with God noted in five things pag. 106 2. Consider those Affections that have for their object sin and things carnall there is a change in them pag. 109 1. Hatred of sin is abated pag. 110 This may be knowne 1. If occasions of sin be lesse disliked ibid. 2. If the Law be lesse loved pag. 111 3. If there be lesse prayer against sin pag. 112 2. Griefe of sin is lessened pag. 113 Thus of the first Rule to judge Desertions CHAP. 12. The second Rule to judge of desertions 2. Consider the increase
enough from one which is too little from another yea that may bee abundance in one which is scant in another he that had but two talents did well with praise in gaining other two but if he that had had five talents had done no more he had not had such praise f Non perpendit Deus quantum sed ex quanto Beda in Mar. c. 12. Where God gives much grace and large opportunities such must doe much you that have much knowledge spirituall engagements fulnesse of the world much time know that you should be more with God then others holinesse is your trade and your closets are your shops and every day is a Sabbath to you and this is a great favour that God hath freed you from inferiour drudgery to employ you in more noble things in the Court which are happiest they that are in the Kitchin or they that attend upon the Prince if then you see others that are poore and held to work hard for a meane living more lively more frequent more abundant in duties then your selves know now you walk not by rule 2 Sufficiency for the good state of the soule 2 Sufficiency for the good state of the soul as the body must have so much food rest exercise allowed to it as may uphold it You must doe so much as may 1 Keep the soul in life 1. Life when you grow weak dull languid you doe not enough 2 To keep the soule in health 2. Peace the health of the body is the peace and concord of all things in it selfe such also is the health of the soule you must put forth your selves so far as to keep the soule from molestation If lesse done then should be a threefold molestation followeth A threefold molestation comes by doing lesse then that which God cals for 1 A restlesse accusation of heart Conscience will not be quiet till God have his due Restlesse accusation but it will dog you with uncessant vexative reproofes it is like David lived not in a totall neglect of repentance and humbling himselfe after his sin but till he came to the work in earnest he had no quiet Psal 32.3 2 A strong pulling and drawing of heart Distraction where the heart is set towards God it cannot be quiet but in him and where the disposition and motion of a thing are at variance this breeds disturbance when nature is not satisfied it is unquiet how will the stomach pull when it is not fed 3 An impetuousnesse of lusts Impetuous corruptions the field of the sluggard will be overgrown with weeds as when you keep the body too short of her due it breeds painfull diseases so lusts grow when you doe not enough when you doe least Satan doth most your night is his day when you remit hee intends his forces 3 Occasions Occasions are boūds You must proportion your labours according unto them sometimes your ordinary course is not enough as in times of strong tentations violent corruptions great afflictions inward affrightments publique feares and calamities As in the naturall state of man sometimes it is necessary to allow more rest and more food and in the civill state if a man be growne poore he works the harder if a Kingdome be in danger it doubles her care and endeavours of her conversation So Paul when the messenger of Satan was sent to buffet him Prayed thrice 2 Cor. 12. When Peter was in prison Prayer without ceasing was made for him Acts 12.5 Bzra hearing of the great sin of the people rent his garments and mantle plucked off the haire of his head and of his beard and sate astonied till the evening sacrifice Ezra 9.4 In such cases the body must give way and all things else onely wee must looke to three things 1 That we judge rightly of necessities 2 That our time that we spend in duties be our owne 3. That we offer not too much violence to nature 2. There are bounds for limitation There are bounds for limitation and it is needfull to know and minde them for we may overdoe and offend in excesse Object Can a man doe too much g In co non potest esse nimium quod esse maximum debet or is there any excesse in that which is good Answ 1. When it is said there is no excesse in religion you must understand it rather in respect of affection then action h Interior actus charitatis habet rationem sinis quiae ultimum bonum hominis consistit in hoc quod anima Deo inhaereat exteriores autem actus sunt sicut ad fidem ideo sunt commensurandi secundū charitatē secundum rationem Aqu. 2.2 q. 27.3.6 though a man may exceed in the one yet he cannot in the other as you cannot love God too much i Verus amor nullū novit habere modum Prop. eleg 3. modus diligendi Deū est sine modo diligere Ber. de diligendo Deum or desire him too much or hate sinne too much or sorrow for it too much if it be objected that if the affections should be very farre extended it might destroy nature as we commonly see it in mourne full spirits and David found it so Psal 13. Psal 32 c. I say that godly sorrow never did hurt but sometimes God drops in bitternesse and mingles it with it to the afflicting of the soule and as water that runnes through mines hath a tincture and touch of them so sorrow meetes with much in us by which accidentally it becomes hurtfull but godly sorrow in it selfe is as all other grace for the perfection of nature and so farre from being an oppression of it that unto me it is not altogether improbable that it shall be in heaven for if our memories abide there to recollect the waies of this life and our understanding and will be fully taken up in the sight and fruition of God then I propound this to be considered since a litle sight tast of God in the world doe worke sorrow for sinne whether an abundant-sight and full tast will not also doe it in heaven when a man shall remember which I doubt not his sinnes against so good a God 2. The goodnesse of an action lyeth not onely in the matter but in the measure it must have its just proportion as in giving almes he that would be truly liberall must not onely take care what but how much for as it must be proportioned to the necessity of the poore so it must be also to his owne ability there are limits in all duties That there are such bounds appeares by 1. Multiplicity of dutyes take here three Considerations 1. There are various dutyes therefore I must not be all in one or in a few with neglect of the rest nor in the worship of God I must not lay out all my selfe so that man shall not have his due for God that hath appointed a
1. Sleeping 2 Awakened First for the sleeping Christian First in the sleeping soule when he falls from a comfortable enjoyment of God as he is senselesse in a great measure so he is 1 Carelesse he sets not himselfe to regaine his lost friend but lyeth bound in chaines of sloath and sleepe as it is supposed David did till Nathan came to him to rouze him out of that slumbring state It is strange to consider how farre a living man may be overtaken with fits of deadnesse and how hee may bee so infatuated that he may bee robbed of his comfort as Sampson was of his strength when hee was asleepe 2 Declining in affection and vigour of an holy walking with God he now is hardly drawne to him and soone drawne from him hee comes unwillingly and abides with him unchearefully he comes slowly and goeth quickly having lost his first love he hangs the wing and flags in duties 3 Aptnesse to be drawne to evill having lost his comfort and his ancient vigour hee is easily perswaded to start from God God lyeth lower in his affection which is the bond of the soule and being cooled in love hee is more easily overcome while the soule is delighted in God it easily contemneth all vaine delights but now it becomes a prey to Satan in his tentations Solomon fell strangely when hee fell from God The heart will pitch upon something and if it have not its contentment in God it will hunt for it in the world hence it is that many descend from heaven to earth and fall from a glorious height of comfort in and from God to a worldly and sensuall condition feeding upon vanities and filling themselves with the creature so that their life is but a diversion to present contentments Now from these dull and sleeping persons In the awakened wee come next to such as are awakened to view what operation this mournfull state hath in them Among these there are different workings Evill Good First of the evill effects or consequents Evill effects 1 Heartlesse complaint this is found in some Heartlesse complaint who though they are in a degree sensible of their losse yet are not sensible enough so that though they complaine and grieve yet their sorrowes are not deepe enough they feele a burthen upon their spirits but they can beare it the heart is affected but not afflicted 2 A fruitlesse complaint Fruitlesse some are of a whining temper apt to fill the eares of all their familiars with sad relations of their mournefull case but there is little else to be found besides complaints the soule humbleth not himselfe before God nor contends in prayer nor striveth by the ordinances and holy walking to finde what it hath lost These men are like the sicke man who lyeth grieving himselfe but no way seeking in earnest to help himselfe or like Issachar crouching under his burthens Such spirits as these are of a stubborne temper and they have cause to expect such multiplyed uncomfortablenesse as shall enforce them to seeke after God with more seriousnesse and strength David stucke and came not off to a full endeavour of reconcilement with God till night and day the hand of God was heavie upon him so that his moy sture was turned into the drought of Summer Psal 32.4 3 Great unquietnesse g Afflictuâ— vitam in tenebris luctuque trahebam virg Aenead 2. Great unquietnesse in some the apprehension of losse of communion with God and sight of his displeasure workes to the height indeed yea so farre that it workes a Fever or rather a frenzy in the soule 1 Hard thoughts of God as if God were implacably incensed and so departed Hard thoughts of God that he would never more returne that he hath forgotten to bee gracious and hath shut up his mercy for ever so that there is no hope hee will not heare my prayer he hath passed a doome upon me and it must stand He is in one minde and who can turne him and what his soule desireth even that he doth he performeth the thing that is appointed for me therefore am I troubled at his presence when I consider I am affraid of him for God maketh my heart soft and the Almighty troubleth me Job 23.13 Sadnesse and feare cloud the understanding and cause monstrous apprehensions h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom 2. ad Antioch 2 Hard thoughts of themselves reflecting upon the time past as on a course of hypocrisie Of themselves upon the time present as a state of death and looking upon the future as without hope my sinnes are so mighty that they wil not be subdued and so many that they will not be pardoned God cannot shew mercy to me I shall surely dye I am counted with them that goe downe into the pit free among the dead like the slaine that lye in the grave whom thou remembrest no more and they are cut off by thine hand Psal 88.4 5. Thou hast removed my soule farre from peace and I forgot prosperity And I said My strength and my hope is perished from the Lord Dreadfull passions Lamentat 3.17 18. 3 Dreadfull passions as tremblings and shakings Feare came upon me and trembling which made all my bones to shake Job 4.14 The haire of my head stood up i Id propterea fit quod inâ—rorsum refugiunt spiritus cutemque destituunt Becm de orig ling. lâ—t obstuâ—ui ste â—erantque come Virg. vers 15. Marke me and be astonished when I remember I am afraid and trembling taketh hold of my flesh Job 21.5 6. sometimes also roarings are heard from these men My bones waxed old through my roaring all the day long Psal 32.3 My sighing commeth before I eate and my roarings are poured out like the waters Job 3.24 Yea so great is the anguish that oftentimes the body is wasted I am as a man that hath no strength Psal 88.4 k Animi aegriâ—udo morbus potentissimus animi dolor corporis languorem parit Comicus Vid Aquin. 1.2 q. 3â— a. 4. Yea sometimes they are tyred and weary of themselves and of life My soule is weary of my life Job 10.1 Wherefore is life given to him that is in misery and light unto the bitter in soule which long for death but it commeth not and digge for it more than for hid treasures which rejoyce exceedingly and are glad when they can finde the grave Why is life given to a man whose way is bid and whom God hath hedged up Job 3.20 21 22 23. In a word they thinke they can never complaine enough they account their misery beyond all words Oh that my griefe were throughly weighed and my calamity laid in the ballance together for now it would be heavier than the sand of the Sea therefore my words are swallowed up or I want words to expresse my griefe for the arrowes of the Almighty are with me the poyson whereof drinketh up my spirit the
a death in him we trust that he will yet deliver us 2. Cor. 1.10 4. It workes more closing with Christ the death of comfort occasions a greater life and strength towards Christ both in desire of him and dependance upon him and for this cause God shakes the soule with earthquakes that it may stand faster upon its true basis and foundation that which at first brings the soule to Christ is his worth and our need and the more wee see our selves necessitous the more our hearts gather in to Christ the soule must have some rest and if it finde none within nor without it is carried to Christ as Noahs Dove to the Arke That which is the first coard to draw to him hath also a strength to bind to him therefore God gives his people sad visions of sin and wrath that by being shaken they may roote themselves more in Christ this was Gods great â—ime to set up his Son as the hope and helpe of his people and as that glorious meanes by which hee may diffuse the beames of his mercy and love upon men and hee loves to see the Saints advancing him by flying to him and abiding in him And the more they goe forth to Christ and seeke the Father in the Son the more they are blessed Christ is the rock of the Saints and when they are knit to it they stand fast the nearer they are to Christ the nearer are they to all happinesse God will not looke friendly upon the soule but through Christ he will not poure out the spirit of comfort but through him and as comfort comes by comming so the oftner the soule comes and the more it converseth with Christ and resteth on him the more comfort it will finde at last Christ will tell you many secrets and open his fathers bosome to you when you stick close to him And this advantage comes by desertions that the soule is so frighted with those stormes which it met with that it is afraid to bee any more out of its harbour but seekes to dwell under the wing of Christ and to keepe closer to him than ever it did before and so this affliction brings forth the peaceable fruit of righteousnesse in them which are exercised thereby Heb. 12.11 Cause 4 4. Cause The correcting and healing of some evill in his people He doth it for their profit that they may be partakers of his holinesse Heb. 12.10 There are many things in the Saints which are very repugnant to that filiall state in which they are set by grace and it is no wonder if God take such courses wherein he seemes not to bee a father to them that are not as children to him I will instance in some particular evils which God will not beare with but doth visit in his people with this and other rods 1. Deadnesse and dulnesse of heart Sometimes living men are in a livelesse state their hearts are so benummed that they seeme to lye among the dead the former vigor and activity of their graces is gone and they are become barren and unfruitfull now as in a lethargie or apoplexie Physitians use strong and sharpe medicines so God casts the soule into a feaver to get off this stupidity and hangs their soules over the mouth of hell and makes them to drink of that cup of red Wine the dregs whereof the wicked of the earth shall wring out and drinke Ps 75.8 that by this strong potion he may quicken their dull and sleepie spirits Deadnesse is such a state in which a man is neither receptive nor active neither fit to receive good nor to do good and such a case is not tolerable for in this Gods ends are stopped for he calleth out his people to be vessels to receive mercy to hold forth his name but he can doe neither that is dead Nature it selfe loves not a dead thing it is both unusefull and uncomely for where life faileth there is corruption as in the body a mortified member doth putrifie and not onely it selfe but others therefore as a man useth all meanes to recover the life and spirits in his body so God doth with his people David lay in a slumbering drousinesse a long time but at last when he lay like Ionah sleeping by the sides of the ship hee sent a storme into his soule to awake him then he revives like another man 2. Fearelesnesse of God this is a temper to which the Saints are apt to grow as Children are wont to grow sawcy and presumptuously malepert and irreverent till the fathers frowne and majesticke austerenesse take down their spirit God will not be carelesly dealt with though he allow us confidence and holy boldnesse in approach to him and converse with him yet he expects a due sense of his Majestie and greatnesse Let us have grace whereby we may serve God with reverence and godly feare for our God is a consuming fire Heb. 12.28 29. Though he be a father yet he is a terrible an holy and an Almighty God And therefore to correct the sinfull boldnesse of his people and to cause them to stand in awe of him hee sometimes shuts in his favour and keeps state by concealing himselfe as the Persian Kings shunned familiaritie and were seldome seene that they might be more a Persona Regis sub specie majestatis occulitur Iust l. 1. honoured The feare of God is one of the maine pillars of his throne and so farre as he is not our feare he is not our God therefore he hath ever shewed himselfe in his power and greatnesse unto men when he came to give the Law hee came in great Majesty with fire blacknesse and darknesse and tempest and the sound of a Trumpet c. and so terrible was the sight that Moses said I exceedingly feare and quake Heb. 12.18 19 21. yea and in the Gospell it was foretold that God would shew wonders in Heaven above and signes in the earth beneath blood fire and vapour of smoake the Sun shall be turned into darknesse and the Moone into blood before the great and terrible day of the Lord come Ioel. 2.31 Rom. 10.13 Acts 2.19 20 21. When he came to publish peace to the Gentiles hee came with great terror in judgement upon the Jewes and struck off the branch naturall that the Gentiles might not be high minded but feare Rom. 11.20 And in particular persons he so workes by intermixtures of frownes and favours majesty and mercy that they may learne to walke as those Churches did In the feare of the Lord and the comfort of the Holy Ghost Acts 9.31 It is not a servile seare or a feare of discouragement which God expects but a feare of reverence a feare intermixed and tempered with love there is a great difference in feares a man feares a beast and runs from him a man feares an enemie but hates him but a child feares his Father and loves him yea therefore hee feares because hee loves they shall feare the
yet is in darknesse for his light is not the same light with the light of the Saints and the Saints though they see by a true light yet because it is weaker in some than others therefore there is such difference in themselves and in their lives yea in the same man there is great difference according as his light varieth x Vis Gulielm Paris de retribut Sanct. Twofold light It 's light makes men to be what they are This light in the Saints is two fold as the Moon hath a light in herselfe and a light from the Sunne so the godly have a light fixed and set up in them by the spirit as dwelling in them and a light which floweth from the Spirit of light as from an externall cause as he pleaseth and when he pleaseth to conferre it and as the Moone is very obscure if the streames of the Suns light be cut off from her so their habituall light is dimme and dusky if the communicated light from heaven cease The godly as they are made light and are taught of God by receiving opened understandings so are still in learning the Spirit revealing more and more the mysteries of godlinesse By the way I will in a few words explaine a little this enlightning work of the Spirit The spirit enlightens There are foure things in it 1 Removing impediments from the eye 2 Manifestation of the object 3 An application of the eye to the object 4 Holding it to the object 1 Removing of impediments of sight There may be light without in the aire By removing impediments of sight yet a house may be darke within because the light may be kept out by shuts And the Sunne may shine brightly and make all things clearly conspicuous yet the eye through the impediment of some humour or filme oppressing it may see but darkly if either externall light be dammed or cut off in the medium or internall light be hindered in the organ there can be no cleare sight now as he that draweth aside the shuts from before the windowes is said to make the house light and he that removeth the humour or filme from the eye to give sight so it is in this case which we have in hand When the Saints are first translated out of the state and kingdome of darknesse into a state of light They receive a minde to know God 1 Joh. 5.20 and they that were blinde receive a seeing eye But many filmes of lusts and mists of sinfull distempers are wont to darken their light therefore God is graciously pleased to helpe their infirmities and by his power to cure their distempers as by a precious eye-salve Apoc. 3.18 2 Manifestation of the object Manifestation of the object a Revelatio est vel ex parte potentiae per infusionem luminis vel ex parte objecti haec est 1 externa per verbum 2 Interna per spiritum immediate agentē in intellectum eique intellectualiter loquentis Baron apolog con Turneb tract 9. punct 6. §. 6. shewing himselfe unto the soule For as the best eye cannot see except things shew forth themselves so except he present himselfe and Jesus Christ and the things of his kingdome we cannot know them There are three wayes or media of spirituall sight The creatures VVord Sacraments Now doth not experience shew that you see more of God in these at one time then at another and one maine cause of this difference and inequality in apprehending God is the different manifestation of himselfe The same sermon is as a cleare vision unto one unto another as a riddle God shining to one in his ordinance and not unto another unto some The Gospel is hid and the light of it doth not shine unto them 2 Cor. 4.3 4. but unto others in the preaching of the same Gospel God that commands light to shine out of darknesse shines in their hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ vers 6. yea and as he manifests himselfe by an habituall light so by an actuall by which his people see all things more clearly at one time than at another it 's sometimes day with them and sometimes night 3 In this enlightning there is an application of the eye to the object Application of the eye to it The spirit as in other parts of the new man so in this gives both habituall principles and inward dispositions and also draweth those dispositions into act both a seeing eye and the seeing of the eye both the power and the act are from the spirit As in the body the eye hath a fitnesse in it selfe to see but yet the faculty or power and the act of seeing is from the soule for the soule actuates every part all our conceptions and apprehensions of spirituall things are formally the acts of the renewed minde but originally they are from the spirit which stirs up and strengthens the minde to worke and directs it in working 4 Holding the eye to the object that it may not slip and wander from it Holding the eye upon it naturally our thoughts are very vaine and scattered and never more unsetled then when they are pitched on that which is good and this giddinesse and instablenesse of our mindes is a great impediment to our full comprehension and understanding of spirituall things as I shall have occasion more to declare anon Now the spirit comes with assistance to the tottering and straying spirit of his people and holds their eye and stayeth their thoughts upon their objects that the soule may drinke down knowledge more fully transient views let in but little light Thus you see what this influence of the spirit is upon the minde of the godly and by this you may better conceive how darknesse dimnesse befals the Saints in the time of desertion there must needs be an abatement of brightnesse of understanding where the mind is left clogged with fogs and mists of lusts lusts doe darken the minde as mud doth the water and as dust doth the aire and as glasse the fouler it is the lesse light it hath in it Blessed are the pure in heart for they shall see God not onely hereafter but here in the world Matth. 5.8 The secret of God is with them that feare him Psal 25.14 Prov. 3.32 A good understanding have all they that doe his commandments Psal 111.10 But when the heart is infected with pernicious lusts they corrupt the minde seducing deceiving and diverting also from all serious study of and enquiry into things spirituall In like manner when God doth not present himselfe and things spirituall how can it be but a man should be in much darknesse nothing can reveale God but himselfe as the Sunne is not seene but by her owne light and when God hideth himselfe all things are hid he seeth lesse in sinne in grace in Christ in the Gospel in all things that seeth
when sin hath thus revived and is become stronger Ans It will be necessary to consider foure things When sin is growne stronger it may be known by The roote The branches The soyle The fruit 1. The roote of sin First the roote which is the life of the plant is in the root and there is something which hath the resemblance of a roote to sin in the soule by the meanes whereof sin lives 1. Affection Affection and the minde 2. Vnderstanding The affection and love of sin is the life of it then sin dyeth when we hate it then it lives when we love it hence flow all resolutions to sin and all voluntary acts of sin and all yielding to tentations and occasions of sin love is an affection begetting union and action a man is desirous to be and doe that which he loves judge then theincrease of the power of sinne by the increase of love to sinne There are foure degrees of love to sinne Foure degrees of love to sin 1 Degree is a non-resolution against it t Cum non sit dicendus velle qui quod potuit non confecit non vult proculdubio resistere qui non facit quod potest ut resistat Aug. apud Parisiens which is when though a man be not come to a resolution to fulfil his lust Non-resolution against it yet he is not at all or but slightly resolved against it his hatred against it is not sogreat as hath beene therefore his watch is neglected his sinne connived at the course of mortification slacked though he open not the doore to entertaine sinne yet he leaves it unlocked and unbarred that if occasion present it selfe sinne may not be excluded u Planevult qui plene non est nolens qui deliberat descivit 2 An allowed desire of sinne desire is love or an act of love tending to that which pleaseth and suteth with the heart and as hatred begetteth an aversion Allowed desire so love begets desire when you finde a leaning and hankering and lusting unto sinne with allowance it is a signe of love and this is a wofull temper of spirit a Malorum ultimum est malasua amare ubi turpia non solum delectant sed etiam placent Sen. ep 39. 3 A resolution to runne to sinne when the heart hath decreed with it selfe that it will doe evill it is a signe of a great strength of sinne when a man retaines a purpose of sinning and for the most part is a token of a rotten heart What greater strength of sinne can there be imagined Resolution then against reason religion vowes threats promises heaven hell to maintaine a resolution of evill in the heart this begets a desperate prosecution of sinne and argueth a great measure of Atheisme and contempt of God and is ever joyned in persons enlightned with a resisting of the Holy Ghost in the counsels of his Word and the checks and dictates of conscience 4 A delightfull acting of sinne Delightful a â—ing and taking pleasure in unrighteousnesse as here the acts of sinne are very sinfull because the more an evill act is wilfull the more it is sinfull so the power of sinne is very great because the more it is in delight the more in the will and the more it hath of the will the stronger it is The second thing which is a part of the root The other root is the minde Which feedeth sinne and the maine part is the understanding as it is in the root of the tree one part conveyes sap to another and then that coveyeth sap into the tree so here affection feeds action and the minde feeds affection the minde gives strength to sinne 1 By good opinion of it that fleshly wisdome that is in us By good opinion of it that carnall minde is wholly for the strengthning of sinne and the more this ministers that which gives life to sinne the stronger it is as in the Church so in every particular man there is a false prophet and a beast the beast of sensuality and brutish lusts and the false prophet of carnall wisdome working miracles before the beast raising up many representations of a bewitching nature by which lust is quickned and strengthned now while Christ rules with power in the soule the beast is bound and the false prophet is silenced but when he departs then they are loosed and walke up and downe with power and deceit woring in the heart 2 In a word By working for it when the corrupt minde works unto sinne sinne is growne Quest How doth it worke unto sin Answ 1 By diverting it selfe from the thoughts that might detaine the heart from sinne By diversion being voluntarily inconsiderate 2 By studying to defend it b Excusare non excutere Sen. Protection either making it no sinne or small sinne being willingly carelesse to search and enquire into the utter sinfulnesse and exceeding danger of sinne 3 Drawing the heart to sinne by speculation Attraction presenting sinne to the heart as fire to powder by perswasion suggesting the sweetnesse advantage necessity smalnesse secrecie and singularity of the sinne or the possibility facility and efficacie of repentance to remove the guilt of it or such like shifts or stratagems doth the corrupt minde use by these perswasions and suggestions as by cords drawing and by gins entrapping the heart in sin now when the operations and efficacie of the minde in this kinde are increased then sinne is strengthened in the root 2 Consider the branches of your sinne The increase of sinne appeares in the branches as it is a signe the tree groweth when it spreads in this spreading of sinne observe 1 When thy sinfulnesse spreads into grosse sinnes When it spreads into grosse sinnes such as the Apostle cals the manifest fruits of the flesh Gal. 5.19 and the defilements of the world 2 Pet. 2.20 thou hast cause to reckon that thy sinne hath regained much strength 2 When it spreads unto many sinnes Into many sinnes and various lusts when swarmes of evils and many sinfull distempers are put forth as pride and envie and passion and earthlinesse and unbeleefe and impatience and the like it is a signe a disease hath much prevailed in the body when it hath brought it into a generall weaknesse so when distemper and sicknesse hath over-spread the soule so that it is every way disabled to an holy walking and over-run with various and manifold corruptions it is evident that sin hath gained 3 When those sins sprout up with liking Sinnes bewailed which you have confessed and bewailed if there were not a strong streame of sinfulnesse in your soule such a dam of resolutions and vows as is made with teares and heavinesse in repentance could not be so borne downe 3 Consider the fruits of sin The increase of sinne appeares in the fruits which are 1 Inclination which are 2 Action First inclination
of grace and know where the fountaine is and that all is of God that so we may depend upon him and not rest in our selves and ascribe all to him and nothing to our selves The second end of desertion is correction h Dilectione non odio non studio nocendi sed desiderio sanandi Aug. ep 48. Poenâ emendatoria non interfectoria t. 1. de lib. ar l. 3. c. 25. desertion is out of love and though it be grievous for the present yet the fruit is good like the lopping or winter season to the tree which makes for its strength and growth I will instance in such speciall sins which bring this heavy rodde upon the soul CHAP. XV. Desertions are for correction Desertions corrections and are caused by pride and carelesnesse c. 1. PRide Of pride Which is a swelling and tumor in the spirit or a lifting up in the heart 2 Cor. 12.7 through a supposed abundance of revelation in the minde or of other rich endowments of spirituall graces it brought upon the Apostle that goaring Thorne in the flesh the messenger of Sathan to buffet him lest hee should bee exalted above measure Pride is a dangerous evill it breedes contempt of others which God abhorreth it is a crossing of God in the end of all his grace and mercy which is to exalt his owne glory Ephes 1.6 12. Chap. 2.7 8 9. That no flesh should glory but that hee that gloryeth should glory in the Lord 1 Cor. 1.29 30 31. 2 Cor. 10.17 The more we esteeme of our selves the more we take from Gods account and put to our owne which is a robbing of God in that which he hath said He will give to none other Isa 42.8 therefore God resists the proud Iames 4.6 1 Pet. 5.5 and cuts him short and will not be friendly to him The proud he lookes at afarre off Psal 138.6 as with disdaine and displeasure Making him low that exalteth himselfe Prov. 29.23 the poore in heart are deare in his eyes And the hungry he fils with good things but the rich he sends empty away Luke 1.53 And no wonder that a proud heart is a dead heart and that upon an elevated spirit there be barrennesse as upon the mountaines for pride kills endeavour rich men take no paines but the poore is diligent and all encrease and livelinesse of soule is the reward of industrious seeking as pride abateth endeavours so it debaseth them prayer hearing all duties are spoiled by the savour of this noisome evill oh yee proud in heart your commodities are marred and are not vendible all your works lie upon your hands as breathed and worthlesse wares so as the merchant loseth when his goods are not current and marketable so you wax poore you have no trade with heaven that God that accepts the humble that comes to him with the lading of prayers teares groans cries and takes these and likes them and makes him rich returnes turnes backe the proud and all their works 2 Carelesnesse Of carelesnesse 1 In not accepting the seasons of grace when God draweth neare and and we regard not when he knocketh Not accepting seasons of grace we open not he often leaves us and goeth from us so he came to the Church And knocked open to me mysister my love my dove my undefiled for my head is filled with dew and my locks with the drops of the night but she was carelesse and regarded not the day of her visitation and what followeth I opened to my beloved but my beloved had withdrawne himselfe and was gone I sought him but I could not finde him I called him but he answered me not Cant. 5.2 6. Sometimes the spirit comes sweetly melting and tempering the heart to an holy softnesse and godly sorrow but is quenched by negligence therefore justly doth that soule groane under the misery of a stupid heart lamenting with the Church Why hast thou hardned our hearts from thy fear Esay 63.17 and taking up that cry with me so often here I cannot repent my heart is frozen I cannot mourne sometimes he cometh with strong convictions perswasions and contections to take the heart off from a way that is not good so that the heart begins to draw backe it selfe but because we lose this opportunity therefore out sins remain and tyrannize in us causing usto take up Davids complaint Iniquities prevaile against me Psal 65.32 Sometimes he commeth exciting and raising thoughts and resolutions of heart to a more heavenly walking but we hoise not up sails to these gales we blow not up this spark therfore justly are we left to a spirit of dulnesse neither have life nor peace in the use of ordinances and discharge of duties Secondly the neglect of the meanes of grace which is Neglect of meanes 1 When they are not so much used as the body when it is shortned in necessary food groweth weake When not so much used so the abating of the commons of the soule doth weaken grace The lesse plants are watered the worse they thrive we are fed by that whereof we are bred h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist hist anim l. 8. c. 1. The word begets us 1 Pet. 1.23 and the word feeds us 1 Pet. 2.2 There is a nutritive vertue in every ordinance they are meanes appointed of God as pipes for the conveyance of living waters into these empty cisterns of our hearts if therefore either out of wretchlesnesse or pride any doe withdraw from them they withdraw from God and if so no wonder if God withdraw from them therfore consider this if you have not fallen from your abundant use of the ordinances and if you enjoy God lesse than you have done know it is because you seeke him lesse than you have done 2 When they are not so well used not the meere use When not so well used but the use of them in a spirituall manner doth profit a man may starve in plenty when you receive the Word and Sacraments it you thinke that the very act done is sufficient you are deceived for the food of the soule is not like the food of the body which being taken in onely though there be no more thought of it yet doth nourish nor like the poole of Bethesda which required but comming into it when the Angel moved it but we must bring hearts fitted and prepared seeking earnestly of God the effusion of his spirit yea we must work the Word upon our hearts knowing that where the Ministers part ends there ours begins when therefore we onely heare and labour not to worke our hearts to a conformity to the Word we deceive our selves Iam. 1.11 and God requites our carelesnesse with spirituall impoverishment shutting â—â— his mercies and locking up his treasures from us As the blessing and good providence of God makes him that is diligent to increase in riches whereas be becometh poore that dealeth with a slacke hand Prov. 10.4 so the same
God doth plentifully recompence the diligence of the Saints in their spirituall affaires and this he would have all men beleeve in their first comming to him That he is a rewarder of them that seeke him diligently Heb. 11.6 But it is just that he that labours not should not eat he that digs not for the pearle should not finde it but that the fruit of spirituall slothfulnesse should be a decay in spirituall estate 3 Neglect of duties and exercises of godlinesse you know the promise Neglect of duties To him that hath shall be given c. Matth. 25. that is he that useth his taknt with fidelity and sedulity shall increase in the same talent I say in the same i Abbot in Tomps Diatr for else it holds not that he that useth the talent in one kinde shall thrive in another for what a man soweth that shall he reape but such as are idle and negligent shall grow worse and worse duties of godlinesse are a Christians trade and he that is slacke in them shall be on the losing hand God will punish the unfaithfull servant and the wages of the idle shall be rods and stripes Now the failings in duties are these 1 When they are omitted Not done this hinders spirituall growth k Inaequabilitas in bono non modo est impedimentum progressus sed causa regressus c. Plut. de profectu virt for not onely contrary acts of vice but cessation of acts of vertue doth weaken the better part we must not think that the livelines and vigorous stirring of spirit gotten in our approach to God in any duty will last alway we live by prayer and reading and meditation as we do in the flesh by food and sleepe and other naturall refections and as the body though it be filled to day and spirits are much cheared yet if there be not a constant use of food it will wax weake so it is with our soules l Quae sunt in motuad finem perficiuntur per motuÌ„ ad finem quia per motum fincm assequuntur Aquin. if they doe not daily and constantly feed themselves in God become feeble and languid yet it must be noted that it is not meere omission but the voluntary omission of duties which hurteth when the heart hangs off and forsakes it as a thing unpleasant then it is in the way to lose it selfe and much of that sweet communion which it had for when the heart withdrawes from God then God withdraws from it Lev. 26.27 28 2 Chron. 15.2 2 When though duties are not omitted yet are slightly done Ill done a Christian may as well lose by doing good evilly as by doing what is evill and as well by misdoing of good as not doing remisse acts weaken habits as well as contrary acts m Aliqui actus ab habiâ—u procedentes diminuunt habitum si negligenter fiant lazinesse and idlenesse in spirituall endeavours are sccret theeves robbing us of many heavenly influences from above cold prayer is like a bow slacke bent which will not deliver the arrow home to the marke where God reaps most he soweth most if we sow to the spirit we shall reape of the spirit any duty which is not spirituall and lively is like a sacrifice without life which God will not accept n Sapiens nummularius est Deus nummum nec falsum nec fractum recipiet Bern. de temp 109. all is lost labour which is not done in the spirit and as our actions are formed by our spirits so our spirits are much formed by our actions he that accustometh himselfe to doe good superficially will become superficiall in goodnesse we should never come to God in vaine nor thinke the duty well done till we finde God p Nunquam abste absque te recedo Bern. ep 116. 3 Private and secret converse with God in duties Especially private duties a man may doe much in the view of others with abundant flashes of affection yet have little of God publike actions are often though materially spirituall yet formally fleshly being produced by humane respects the heart filled with ambition or such other advantage which fils her sailes for the present and beares her on but that which hath its rise from fleshly principles doth not worke to the advancement of spirituall grace secret duties are free from such mixtures and ingrediences as doe debase both the action and the spirit and to a well tempered soule are very precious Consider then what you are in secret where no eare can heare no eye can see no hand can reward but Gods alone â—â— What are you in confession of personall failings in supplication of such supplies in thankfulnesse for such mercies as none are privie to but God and your selves for if you be lesse active and serious in your retired and closet duties then in those that are more open and publike it is evident that something without you doth make the difference and if worldly motives are the wheels upon which your hearts are moved it is no wonder if God meet you not with largesses of quickning grace 4 Not watching this is a great cause of declining for the way is narrow Not watching the heart apt to stray q Nihiest in nobia corde fugacius Greg. past cur part 3. c. 1. §. 15. and there are many things to drive and draw you from the path of life r Hostem foris non habebat domi tamen reperit de Solomone dictum Can. de repub heb l. r. 13. nunquam cessat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Hannibal de Metello apud Plut. and though there were none without us to put us out of the way yet there is a sinfulnesse resident in us and active and when you goe from God you goe from life for your life is in him and from him in nature causes worke strongest in a propinquity as the fire communicates more its heat to that which is neare it then to that which is farre distant from it so the closer we keepe to God by a watchfull and diligent carefulnesse the more he powres into us of his fulnesse By nature we were afarre off and in that condition we were like those in the remote Northern parts which darknesse and desolatenesse doth inhabit because the Sunne hath little or no converse with them we were then without God without Christ and without hope in the world Eph. 2.13 but by grace we are made neare and so have fellowship and communion with God but if by heedlesnesse and folly we goe out from him we have cause to blame none but our selves that we are lesse happy in the enjoyment of him yea if God let loose upon us corruptions from within and tentations from without to beset us and much to spoile pillage waste and weaken us CHAP. XVI Of grieving the spirit causing desertion GRieving the spirit Å¿ Res delicata est spiritus Dei Tert. this causeth God to withdraw
or at meat or in bed have beene forced to lay by all and to go to prayer or c. 2. Satan Satan puts men upon more as hee is sometimes an Angell of darknesse withholding men from good or drawing to evill so hee is sometimes as an angell of light exciting unto good For 1. It is his principle and constant rule as much as hee can to saile with the winde and to row with the tyde to joyne himselfe to the tempers and spirits of men in their owne way and if hee finde principles and dispositions not altogether so fit for his turne i◠hee cannot change them hee will rather use them as he findes them the◠crosse them So he found in the Iewis a great zeale for the Law of Moses and he makes this use of it to set them against the Gospel Saul also was one that made conscience as it seemeth of seeking God before he went to battle and hereupon Samuel not comming according to expectation Satan puts him to offer sacrifice himselfe and did it with that impetuousnesse and importunity that though Saul knew it was not his office yet the case standing as it did He forced himselfe and offered the burnt offering 1 Sam. 13.12 2 Satan hath in this way a great end he brings men by it into great straits what have the Iews lost by that misguided zeale and religious disposition and by this he wearieth and tyreth out the spirits of men in their way and breeds in them a dislike and wearinesse in religion riding the soule as it were out of breath so we have knowne many very forward and active for a time but now as wearied men they are laid down to rest and their life is gone By this also he works ill effects on others who by the rigorous courses of men religious looke upon religion as a tyrant who is able to summe up his treacheres what a plot was that which hee had at Corinth His device was to get advantage upon them 2 Cor. 2.11 and how he seeth a zeale in the Church against the offender and a mournfull spirit in the poore man and now he drives on the Chariot and works in the zealous spirit of the Church that they may hold on in a severe way against him that so He might be swallowed up of overmuch sorow 2 Cor. 2.7 Quest How a man may know when he is pressed to good that it is by Satan Answ Answ It is a sign Satan puts on to good The print of his foot will bee found where he hath been and though he put upon good yet it is ever in an ill way as for instance he may be discerned 1 When he divides piety from mercy When piety and mercy are separated and carieth the soule on without care of the body when God comes he comes with much goodnesse and as Iacob drave softly as the children and cattle were able Gen. 33.14 so he will not so put on the soul as to destroy the body grace and the law are for the perfection of nature not destruction the religion that Satan deviseth is hard and cruell how did the Priests of Baal cut and launce themselves even till the blood poured out 1 Kings 18.28 The Jewes learned of God to sacrifice beasts but of Satan to sacrifice their children They burned their sons and their daughters in the fire which I commanded them not neither came it into my heart Jer. 7.31 rather then his servants shall be oppressed he will lose his right I will have mercy and not sacrifice Mat. 12.7 Yet we must not presse this rule of mercy too far to an immoderate indulgence unto nature the soule must not be too much loser by the body nor God for man nor must this be extended to the base favouring and sparing of our selves in times of persecution For he that so saves himselfe shall lose himselfe Luke 9.24 If you send your servant upon businesse of great concernment and he fall sick and so do not what you expected you excuse him but if hee say as the sluggard Prov. 20.4 the winde blew and the ayre was stormy and wet and cold you will not take this well So when you cannot do him service through disproportion of your strength to your work he will beare with you but what ever it costs you from men and devils when you know his will as you are able you must obey 2 When he divides betwixt piety and charity When piety and charity separated as when the Jewes devoted so much to pious uses that they left nothing for their friends no not for their parents but when their father and father in necessity asked reliefe they said It is a gift by whatsoever thou maist be profited by me Mat. 15.5 that is to say that which thou askest for thy supply is given to another use and I have nothing for thee Again when men walk in such a way of religion that they provide not for their families which is so far from Christianity that the Apostle saith He is worse than an Infidel that provideth not for his family 1 Tim. 5.8 Again when servants bestow that time with God which belongs to man God never demands of you that which is not yours he never requires you to rob your masters to pay him 3 When without order and reason When without order as when you are put upon one duty in the season of another as when your calling refreshing occasions truly and necessarily call you one way and yet conscience driveth another or when you are hearing to be put upon reading Again when you are put upon extraordinary duties without extraordinary occasion or when put upon such actions as belong not to your place as Saul to offer sacrifice Vzziah to burne incense Let this suffice for the first way of answering the question The second way of answering is by Proposition 2 Answ to the main Quest by propositiō 1. Proposition There are bounds of duties of godlinesse Godliness hath bounds for the law is full of reason now reason requires no action without limits if it bid a man eat give labour c. it together with the matter includes the measure if a master bid his servant goe and say not whither and how far how can the servant obey whē he knoweth not his masters minde if I would have an house built or a garment made except I appoint the bounds and measure how can the artificer fit my desire Now there are bounds for extension of actions Now there are bounds for limitation of actions The bounds of extension shew how far you are to goe First for extension And I will in generall lay downe three rules to finde this out how much you must doe 1 Ability and opportunity Ability and opportunity Where much is given much is required and to whom men have given much of him they aske more Luke 12.48 Where God soweth much he will reap much that may be
Proposition It is safer to exceed then to come short it is safer to extend you selves by over-abounding then to c◠short it savours of a better spirit wh◠a man is free though in excesse the when he is slack and back ward and is not so much evil by abounding so◠what to pinch the flesh as by abating suffer losse in the spirit the things the concern the body are not of such va◠as those that concerne the soule 〈◊〉 so much the more cause you have 〈◊〉 ther to leane to the right hand because as there is a greater worth in the w◠on the right hand so there is usually disposition inclining rather to the 〈◊〉 hand Few men offend in passing their bounds More men are found defective in giving almes then excessive and so where one is in any way of piety carried with too full a gale an hundred lye becalmed where one piece is more than weight many are found too light 4 Proposition Fourth Proposition A man must not make his disposition a rule alway Which in three cases is hardly bounded That a man must not be ruled by his own disposition but must seek arule to walk by for in some men the heart hangs with perpetuall hungring after converse with God that if there were nothing to limit them they would scarce doe any thing else and there are three things draw the heart still unto God 1 Great comforts in meeting God in duty Great comforts these make the soule to say as David It is good for me to draw neare to God Psal 73.28 When God opens himselfe and his treasures and lets in his people to his presence and feasts them with spirituall and joyfull sights and tasts this makes them loath to leave but they hang unto duties as the child to the breast and finding so sweet a conjunction of plenty and sweetnesse are filled with delight and are ready to say to all things else as Abraham to his servant when he went up to the mount Stay thou in the valley the spouse vns with her beloved and found him as a apple tree among the trees of the forrest whose fruit was sweet unto her taste hee led her into his wine-cellar and she was ravished with his love and greatly solaced in his sweet embraces and now see what care shee takes to keep that which she joyed to have and feared to lose I charge you oh ye daughters of lerusalem that ye stir not up nor wake my beloved till he please Cant. 2.7 But in such a case it is a point of obedience and self-deniall for a man to leave his banquet to do that which he is called to and we should so prefer God to all our comforts as to bee content to come downe with Moses from the Mount when he hath businesse for us below 2 Love to God Great love this is of a living and large disposition and apt to draw the heart much out he that loves come as a friend he loves to come and converse with God and even then when his necessities are not urgent yet his heart is drawing heaven-wards as the wife loves to be with her husband c. 3 Necessitousnesse of spirit Great necessities when one is sensible of great wants great corruptions tentations feares then he is apt to be over-solicitous and active especially when such an afflicted spirit hath either both of these two things 1 An opinion that all good lyeth in duties When men thinke that a hard heart may be softned a stiffe heart bowed a corrupt heart changed and all good attained by labour and sweate men that know what it is to want these will worke even their soules out of breath and are so carried with desire of the good that they are not sensible of the labour But remember all lyeth in Christ and therefore you must seek it from Christ by the meanes if you make duty and endeavour your refuge you are deceived 2 If there be an opinion that God will not accept lesse this is the case of many they have been at prayer and that not only in sincerity but with importunity and with a full tyde of spirit and yet they are afraid to betake themselves to their employments out of opinion that they have not done that which is sufficient but that their occasion and necessity cals for more still but herein men have under-thoughts of God as if he were like the gods of the heathen that did not heare or as if hee were hard to be entreated For a close of this businesse I will in a briefe view present some things that are considerable in way of satisfaction in such cases Farther considerations to cleare the question 1 Distinguish between occasions and duties ordinary and extraordinary Distinguish betwixt duties ordinary and extraordinary for as when an extraordinary or great person comes all stand by and give him place which we will not if an ordinary and common man come so affaires and things of the world and nature doe stand for their own and will not be set aside for ordinary duties to waite at the closet dore as when an extraordinary service is performed Your time is divided betwixt heaven and earth therefore you must not only give to both but with equality each must have his owne 2 There is a time to waite as well as to work Know there is a time to waite as well as to work when you have presented your suites with what strength you are able now faith must come in and lay hold upon the promise and you ought to beleeve that God heareth for you have his word The eyes of the Lord are upon the righteous and his eares are open to their prayers Psal 34.15 Remember you come not to God to obtain a promise and grant but it is obtained in Christ you must only sue it out by prayer and whatsoever you aske in Christs name beleeving you shall receive it Mat. 21.22 so Davids practise he begins often with prayer but ends with praise it is want of faith that causeth unquietnesse though you should not rest in your duties yet you should rest in the promise if God heare not at first yet he will heare at last yea he heares when you thinke hee heares not But you must give God time that is all he requires the thing shall be yours but the time is his doe with your prayers as with your seed be patient til God come Behold the husbandman waiteth for the precious fruit of the earth and hath long patience for it untill he receive the early and the latter rain Ja. 5.7 Be ye also patient stablish your hearts for the comming of the Lord draweth nigh When you have preferred a petition to the King you do not fall presently to write another but you waite a time convenient and then you move again so doe with God the doore is open you may come again in due time but live by faith and
of the soule upon this altar lyeth the fire of God if these coales be blowed up and cast upon the heart they will warme melt purge and quicken it There are two things in a renewed minde 1 A treasure of habituall knowledge You have 1. a treasure of knowledge it is the ark of God in which the tables of the law are kept the mystery of the Gospell is engraven on it so that the minde is as the head to the body which gives sence and motion to all the members spirituall truths are as the spirits in the head for the quickning of the soul 2 There is a power to use and improve these truths Power to use it by meditation and application i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer to awaken and provoke the will as a man hath power to counsell and perswade another so he may doe this to himselfe by this discursive faculty so we see David pleading with himselfe sometimes chiding Why art thou cast downe oh my soule and why art thou disquieted within me Psal 42.5 sometimes exciting himselfe to duty Praise the Lord oh my soule and all that is within me praise his holy name Psal 103.1 Sometime comforting himselfe in God Returne to thy rest oh my soule for God hath dealt bountifully with thee Psal 116.7 it was a usuall thing with him to talke with himselfe the minde hath a language as well as the body My reins teach me in the night season Psal 16.7 he found so much good in this way that he puts all upon it Commune with your hearts upon your beds and be still Psal 4.4 Bring out those truths which are laid up in you and whet them upon your selves God hath fitted you with faculties and powers to doe this you have an apprehensive faculty to lay in truths and notions a retentive faculty to lay them up and a recollective faculty to lay out you have not only power of intelligence but also of reminiscence that you may call to minde and ponder of things knowne and call them out of the Cels in which they lye to revive the heart the understanding is to the heart as the breast to the childe or as the stomach to the body all is fed by it set therefore upon your hearts with quickning thoughts for as rubbing and chafing the hands or other parts with hot oyles is a means to recover them when they are benummed so the plying of the heart with stirring thoughts enforcing arguments is a meanes to revive it among all thoughts there are none more prevalent then of sins past of heaven hell eternity love of God the death of Christ Rules helping to quicken the heart by the understanding these are strong cordials to cheare up the spirits To help you in this worke of dealing with your hearts let mee propound these rules 1 Make every notion practicall let the heart share with the understanding count not your selves better for a thousand notions except there bee some heate in them minde your hearts and strive to gain by all things if you reade or heare or discourse let your ayme and desire be to better your hearts 2 Be frequent in thoughts for mindlesse men are livelesse 3 Be ponderous for slight thoughts are weak in working 4 Pitch upon things which most concerne you all are good but some are more seasonable 5 Observe the temper of thy heart what may work most all thoughts have not the like efficacy in all the constitutions of mens soules differ learne to know your tempers 6 When thoughts begin to take hold ply them keep the fire burning and let it not goe out for want of blowing 7 Arme your thoughts with prayer beseech God to be in them Thus then employ your mindes this is Gods way God will keep his method which he hath set he hath appointed the minde to this office and he will not balke it Kings doe all by their officers God comes not himselfe into the inward temple but by this gate all his workings upon the heart are in a rationall way sutable to the state of the creature hee deales with the heart by the minde and upon the whole man by the heart as the first pipe takes in water for it selfe and for all the rest what ever is in the cistern of the heart is conveighed by the minde this is the spring in the watch of your soules winde up this and all the wheeles will move 2 Attend the ordinances Attend the Ordinances I will say no more of this having met with it before 3 Take the help of the Saints crave their counsels Seek help of the Saints their prayers use their company for they are living and they will impart their life they will be helpfull to the infirme they have a spirit of compassion to succour the necessitous Woe be to him that is alone if he fal who shall raise him up it may bee your forsaking the assembly of these hath brought you into this withering state God hath appointed the Saints unto fellowship and when they knit not but carelesly out of pride vaine feares or envy or any the like ungodly principle they hang off from each other they shall not prosper 4 Doe your first workes Doe your first works this is the counsell of Christ to a back sliding Church Apoc. 2.5 Doe your first workes for quantity as much as you did you see abatement hath impoverished you therefore work harder to make up your selves againe Doe them also as much as you are able for quality as you did before remember from whence you are fallen call to minde with what feare with what reverence with what diligence with what intention of spirit with what tendernesse you were wont to doe all so do againe Object Alas I cannot this is my misery if I could doe as I have done I could rejoyce Answ 1 You may doe more then you doe 2 See if the fault lie not more in the defect of will then of power and stir up your selves if you were more willing things would be more easie k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. De patre suo adictionem Episcopi Caesariensis prosecturo cum valetudinarius sevex est Orat. 20. 3 The more you strive the more yâ—â— will gaine the root of discouragement is unbeliefe when God bids you repent hee knoweth how little you strength is and how hard your heaâ—s are and so when he bids you pray heâ—â— knoweth your infirmities what thâ—â— are both those of Infancy and defectâ—â— grace and those of sicknesse by deâ—â—ning from him and his intent is not thaâ— you should worke out these alone but he cals upon you to put to your streÌ„gth and he will joyne with you and will gâ—â— hand in hand with you l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl apud Stob. therefore awaken your selves and be encouraged for if you be doing he will worke with you in you for you And so you may recover
now it hath in enjoying God this sometimes rising high inclineth to thinke that God is gone it is the nature of a fearefull heart to fall from care to feare from feare to jealousies from jealous suspitions to sad conclusions as the mother out of the vehemency of affection to her childe if hee bee out of her sight first taketh care then is filled with feares and sad conjectures at last cryeth out where is my childe 2. Love is liberall and is never satisfied it would still doe better and be better and the more it is the lesse it seemes to it selfe and is so enlarged in dispositions and resolutions to doe good that as it knoweth it cannot doe enough so it is apt to thinke it doth almost nothing hence many complaints arise that it is not with them as in former dayes that which they did before seemed much then because love was not much and now all seemes little because love is great But you should consider that God is much there where he workes much and that this flame of love is blowne up by him for God is love 1 John 4.16 that is to say the fountaine and author of love as love is eminently and infinitely in him so it floweth from him And he that dwelleth in love dwelleth in God and God in him CHAP. XXXI The false Rules of mens judging themselves causing mistake in this case IUdging by false Rules The first false rule Lesse vivacity is a third cause of mistakes as for instance 1. Men judge that they are deserted and feare they are in a state of declension because they have lesse quicknesse and vivacity as they conceive then they have had I confesse this is an ill signe Here 4. considerations about vivacity of spirit yet this may be where there is no just cause of such sad conclusions and to satisfie such let me propound foure things 1 Distinguish betwixt Gods working in gifts and his working in graces Distinguish betwixt Gods working in gifts graces God is sometimes pleased to carry up the gifts of men very high when their spirituall life hath not a proportionable elevation we see he is much this way sometimes in men that are not good gifts are given to the members for the body and for others sakes oftentimes he poureth out great measures and beareth them on with a full gale of assistance and when the work is done to which those gifts serve then God may withdraw I doubt not but many saithfull preachers may finde a weaknesse and dulnesse in their gifts in Judgement upon the people for the deafnesse of the hearers he smites the messengers dumb and so in sundry cases it may fall out it is said Christ could doe there in his owne countrey no mighty worke c. Mark 6.5 his hands were as it were tyed and bound his power was suspended because of their unbeliefe and where God had some great work to doe he opened the hearts of the Apostles and much enlarged their spirits wisely therefore distinguish betwixt gifts and graces though you be not able to doe as you have done yet see into the frame and disposition of your hearts towards God for that may continue when the other fadeth It may be you have not occasion for the use of gifts as heretofore and except they be used they grow dull inevitably as the most expert Musitian by disuse may lose his skill But note here that where there is occasion and use of gifts and they are not stirred up but suffered by idlenesse and carelesnesse to be quenched this is a sin against the Spirit and breeds a damp not only upon gifts but upon grace 2 God may and doth give sometimes more full assistance to the graces of his people then he will perpetually continue God in some cases gives more then hee will continue and the abatement of this is no just cause of concluding that God hath forsaken them 1 In times of seeking to him In times of actuall converse with him and of mediate converse in prayer and meditation and the like there is a fuller taste of him than at other times a godly man enjoyeth God in all things but especially in duties of piety there is an evident reason why a man hath more of God then because grace is now acting and feeding upon God duties are the meales of a Christian and other actions are his work he comes in duties to receive strength in other things be useth it as the body gets strength and refreshment by eating and draweth it out in working and then comes to repaire it againe by eating times of immediate approach to God are meeting times there is a mutuall visit betwixt God and the soule and this is the proper end of these things that God and the soule may meet together it were an happy thing if those impressions which the foul receiveth at such times were abiding but such is our condition here that wee must hunger and eate and when wee are filled we shall hunger again Heaven is the place of constant life there is a continuall feast but here we cannot have it so the minde is but finite and being of necessity to converse with other things besides God it cannot be expected that it should be so constantly filled with him so much a man enjoyeth him as he seriously mindes him therefore they that neglect duties or slightly perform them must needs lose much of God but it is not to be expected to carry such a spirit in other employments and in other actions as in conversing with God though the more a man hath in duties the better he will be in all things In times of great necessity and the fitter to meete God in his seasons 2 In times of great necessity God is wont to afford more of himselfe then at other times when tentations afflictions and dangers are many and great then as a father when his childe comes to a ditch or deepe way which hee cannot passe takes up the child into his armes but when hee is got over setteth him down againe so God in such hard cases ministreth more abundant ayde which he doth not continue alwayes Hence we see that even the weakest of the flock become Lions and those that seemed to be but little prove like mighty Champions victoriously conquering all difficulties and treading under feete the glory and terror of the world yea the feares of death it selfe These by the transcendent noblenesse and high courage of spirit so far above their ordinary pitch doe declare that there is another power with them than their owne which makes them so gloriously to exceed not others only but themselves also As the Spirit came upon Sampson when the Philistins came upon him so it is in this case but God is not alwayes at so much cost when the necessities of his people are lesse then he gives them their accustomed pension when Israel was in the desart a place barren of comforts
terrours of God doe set themselves in array against me Job 6.2 3 4. And when the soule hath exceeded all eloquence and past almost all humane bounds of language and expression it is not satisfied but thinkes it falls exceeding short of uttering her misery My stroak is heavier than my groaning Job 23.2 But all this is not a right carriage of the spirit such passions would befit such as have a God without mercy and distresse without a promise and without a redeemer Faith is suspended when these clamours are heard and the soule forgets the freenesse and fulnesse of grace when it is thus transported out of it self and from its hopes Secondly Good effects The good effects of such uncomfortable eclipses of Gods favour and presence follow which are 1 Sorrow great sorrow thou hidst thy face and I was troubled Sorrow Psal 30.6 the heart should not yea if it be in due temper cannot rest without God his absence is worthy to bee lamented whose presence is most worthy to bee prized 2 Longing desires of Gods gracious returne Desire after God the soule thinkes delaies grievous m Etiam celeritas in desiderio est mora P. Syri Desideranti invisa est quaevis mora desiderium acuit absentis vicinitas post spem omne desiderium impatientissimum est Quamdiu differtur spes aeternorum affligitur anima fidelium i.e. vel pro dilatione bonorum quae amat velpro illulion malorum quae tolerat Beda hope deferred maketh the heart sicke Prov. 13.12 The Church saith she was sicke of love Cant. 5.8 The heart that hath had a sense of Gods sweet presence cannot bee satisfied without him but counts all things nothing till it regaine him who is to her as the Sunne to the world and the soule to the body 3 Repentance and humbling of soule Repentance it seekes what unhappy and accursed thing hath raised this cloud betwixt God and her and falls downe at his feet confessing weeping and begging his favour in Jesus Christ willingly grieved and ashamed it counts not this sorrow bitternesse but hath some sweetnesse in it n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. Lachryma animae amarae dulces sunt amarae propter absentiam boni dulces propter certitudinem inveniendi c. Savanarol med in Psal Qui Regis Israel 4 Subjection to all conditions of agreement It saith Subjection Lord impose demand what thou wilt I count nothing too deare for thee I count the gaine of the whole world losse for thee and will deny my selfe for thee If my heart draw backe draw it on to thee as farre as I am able to sacrifice my selfe to thee I doe it Thus the soul sets on towards God inquires for him in all meanes will not be put off it falls not by despaire or sleepes in sloth but faith holds up hope and hope keepes up indeavours and it cannot be quiet without God There are two maine Causes of the restlessenesse of the soule without God Causes why the soul cannot bee quiet in this case First The condition of the subject 1 Tender the soule but especially in a beleever From the subject when hee is in a living state is very sensible of any evill especially of the greatest evill Tender a mans sorrow is as his sight is therefore where hee seeth God and hath a knowledge of him in his excellencie the losse of him is grievous o Summi deloris causa summum gaudium est Sen. all evils on the body are but as the rending of the garment but griefe in the soule is as the tearing of the flesh A wounded spirit who can beare Prov. 18.14 outward evils are but as the breaking of the out-works All sense in the body is from the soule therefore the soule must needs be most sensible 2. It is spirituall 2. Spiritual if the body bee in miserie externall things may helpe in sicknesse physick p Omnes humanos sanat medicina dolores Propert. Eleg. l. 2. in want reliefe in famine bread c. but when the soule is in distresse all the world is but like a great cipher it amounts to nothing Heaven and earth is but as a shadow nothing but God can quiet q Tranquillus Deus tranquillat omnia quietum aspicere quiescere est Bern. in Cant. 23. As the body is not satisfied with things spirituall so the soule is not contented with things corporall there must bee a fitnesse in the object else it moves not as the eare is not pleased with light and colours nor the eye with sounds The soule therefore being spirituall must meet with that which is spirituall and proper for it else it is not contented every living creature hath an appetite and sense carried to some things and out of that compasse it hath no quiet as take a beast and you shall never satisfie him but with pastures and such things as he affects and take a man and he must have other things things of higher worth sutable to his nature and take a spirituall man whose soule is illuminated and drawne out to higher and more spirituall things and him you cannot quiet with a thousand worlds without interest in Christ and the favour of God the spirituall man is carried to things spirituall as the naturall man to things naturall And as a naturall man cannot be quieted without naturall accommodations and enjoyment of such things as sute with him so the spirituall man cannot have rest without his spirituall treasure 3. It hath pitched upon God by faith and hope It hath pitched upon God it hath devolved it selfe upon him and that for eternity and in the businesse of life and death Now if a man were passing over a deepe and swift torrent and when hee is upon these deepes shall feele the bridge cracking and sinking it must needs let in a sea of feares and amazement upon him And how can it bee that when a man seeth the vastnesse of eternity the greatnesse of sinne the terrors of the wrath that burnes like fire and hath in his agonie throwne himselfe upon God in Christ and now is doubtfull whether Christ will owne him or take any care of him I say how can it bee but hee should bee in great distresse at such a time when God withdrawes his comforts every thing that may afflict stands forth in greatest strength now death is death and sin is sin and the soule feeles the weight of every load comfort lightens all burthens and when Christ is present all evils vanish and discouragements scatter as a mist but when that is gone then those evils gather like clouds of fire and blood over the soule and those miseries which did lie as conquered men doe rise up with renewed strength and what a sad time is this when the soule seeth her danger and not her refuge her wounds but not her cure nay to see him that is her only trust not onely not to
desertions are great preparations partly because they give much experience of the vanity of all creatures he hath shewed you learne how little they availe in the day of wrath so that you may see you part not with so great matters if you doe part with the world God hath shewed you that life is not in them and that you may live without them And partly because having felt greater evils you are more encouraged to indure the lesse You will not feare to fight with a strippling after you have encountred with a Goliah Moreover in the greatest deeps have you not seene how all your feares have vanished and all your sorrowes passed away by the light of Gods countenance shining forth upon you and so you see that the joy of the Lord is strong It is a signe of much a Afflict'â— dat intellectum quos Deus diligit castigat Deuâ— optimum quemque out mala valetudine aut luctu affuit Sen. love and that you are highly set by with God when he thus leads you into severall states for this is to lead you by the hand to see all that may bee seene and if hee did not intend much good hee would not bestow so much worke upon you you stand in this in the greatest conformity to CHRIST when through many tribulations and afflictions you enter into glory God keepes you from much soyling by constant rubbing and useth the sanne so much to blow away the chaffe and keepeth you awake by these stirres some troubles ennoble the spirit of a state which would degenerate into effeminacy by constant peace winds fanne the aire and purge it and the running and restlesse waters are most cleare This may suffice to have pointed at some Causes of Gods cutting off the comforts of the Saints Having hitherto treated of the Case of the afflicted soule I now come to the Cure The Cure I shall not need to enlarge my selfe much here having beene somewhat copious in the Cure of the first kind of desertions There are two sorts of men that walke much without the consolations In the first the cause is naturall in the second spirituall As for the first Of melancholicall persons who are oppressed with melancholly that darke and dusky humor which disturbes both soule and body their cure belongs rather to the Physitian than to the Divine and Galen is more proper for them than a Minister of the Gospell It is a pestilent humor where it abounds one calls it the devils bath Balneum diaboli These men cannot walke clearely but as a light in a darke Lanthorne shines dimly so is the soule in such a body the distemper of the body causeth distemper of soule for the soule followes its temper a Mores sequuntur temperaturam corpovis Galeâ— this disease worketh strange passions and strange imaginations b Terribilia de fide hurribilia de divinitate and heavy conclusions It is not possible such a man should be quiet till he be cured the seas rage not more naturally when the windes blow than this man hee may sometimes be elevated as it were into the third heavens but anon he will bee brought as it were into the lowest hell But I leave such with this advise when they finde their temper to be naturally or accidentally melancholike to use all such waies as God hath prepared in a naturall way for as the soule is not cured by naturall causes so the body is not cured by spirituall remedies But I shall direct my selfe to those whose heavinesse of spirit is from spirituall causes Of the sleepie soule These persons are of two sorts 1. Sleeping These persons are of two sorts 2. Awakened First there are some slumbering and drowsie spirits who are fallen from their former comforts and know it but make up that want in the creature in which they take delight living in the meane time without God As it was in the former kinde of desertion so it is in this God is departed and either men know it not or minde it not but beare their dolefull losse with a stupid and a sinfull patience or rather with a stupid dulnesse But if you finde your selves in such a case consider what a contempt of God this is to bee willing to live without him and to powre out your hearts upon the creature you must looke for a bitter scourge except you repent or else God will leave you to walke on to your graves in a dull and a low way It is a wofull change to descend from communion with God and Christ to these poore things below And how little doe you set by all precious promises the favour of the great and eternall God and the blood and love and presence of Jesus Christ that can bee content to live in such a state Looke upon others how their soules have melted when God hath beene estranged from them where is your love faith feare hope life that you can indure to be so if these were not all asleepe you would take up a cry for your former happinesse and sit downe and weepe over your present misery Is the losse of a friend in the earth so grievous and is a friend in heaven of no more account you live in a spirituall adultery because your husband is neglected while other things are entertained Awaken your selves and seeke to regaine your former peace and joy in God Secondly Of the awakened some are awakened and see their losse and are affected with it this sort though it have more sorrow yet is in a better way than the former I will to both these propound some 1. Perswasives I will to both these propound some 2. Directives For perswasion consider Motive 1. Comfort is your strength 1. That comfort is your strength The more a man seeth and feeleth the love of God the more the heart is established There are three great assaults and trials that a man is exposed to 1. Tentations to sinne He that will walke in the way of God shall not alway saile in a calme the great Leviathan will shew himselfe hee whose victories have beene many even among the highest Saints Now if your hearts bee filled with comfort you have a strength greater than the world For the manifestation of divine love is the incendiary of love which is stronger than death So long as love to Christ is kept up the heart is safe love is a strong garrison and makes the soule impregnable And while you keepe a fresh and cleare sight of the love of God and Christ it feeds love and keepes it up in strength Adde to this that comfortable enjoyment of God doth carry the heart aloft it makes the conversation to be in heaven and while a mans way is above he is safe from the snares below Then the heart is in danger to bee ensnared when it wanders in the creature as the foule is in danger when she is upon the earth but when she is mounted upon the