bee right or no But now wee see often times that even men that have much grace and quick sighted understandings are much in feares of their owne estates and have given themselves for hypocrites unsound yea dead yea damned men reade Psal 88. and there see Heman as a sad instance of such an heavy condition Grace lyeth often so hidden that they that seeke it cannot finde it in themselves p Habitus fidei est secundùm Theologos medium incognitum saepe enim non sentitur Baron apod ad Turneb Tetragon 4. Consult that text Rom. 8.16 The Spirit it selfe beareth witnesse with our spirits that wee are the children of God Besides the streame of Interpreters who give testimony to this testimony of the Spirit let the place it selfe be considered 1 The Text In which there are three things which come in as props to this truth 1 The Spirit witnesseth with our spirits q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are two distinct witnesses our spirits that is our conscience or understanding renewed and Gods Spirit God keepes the course which himselfe appointed that in the mouth of two or three witnesses every thing shall be confirmed 2 The Spirit himselfe r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non idem Spiritus qu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Erasm vis Estium sometimes the graces and gifts of the spirit are called the spirit as Iohn 1.15 Acts 6.5 1 Cor. 14.32 Gal. 3.2 But so it is not to be taken here ſ Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the spirit in this place is the Holy Ghost himselfe for so it is expressed not the Spirit but the Spirit himselfe t Non modo vox praestiti charismatis sed praestantis illius paracleti Chrys Non solius charismatis vox est sed donantis Spiritus Oecumen the graces of the Spirit are witnesses as every effect is a witnesse of its cause so God left not himselfe without witnesse to the heathen Acts 14.17 but by his workes did declare himselfe so Christ saith his works be are witnesse of him Iohn 5.36 But this is not all the testimony which the Spirit gives to the Saints but himselfe doth it saith the text 3 With our Spirits There is the particular application of the Spirit it is not thus the Spirit witnesseth that those that beleeve are sonnes as if it were onely a testification of the truth of the Gospell but it is thus the Spirit witnesseth with our our spirits that we even we are the Sonnes of God 2 Consider the Context the thing which the Apostle for their comfort would prove is that they shall live v. 13. but how doth he prove it because they are sonnes ver 14. and that they are sonnes he gives a twofold evidence 1 The Spirit of adoption by which they cry Abba Father But they might say may not men be deceived and claime a childs place with God when he is a stranger therefore he addes secondly the Testimony of the Spirit The Spirit himselfe beareth witnesse with our spirits that we are the sonnes of God As if hee had said you have a sure ground of assurance u Si homo Angelus Archangelus aliquid promiserit forte quis dubitaverit suprema vero essentia Spiritus Dei testimonium nobis intus perhibente quisnam dubitationi locus Chrys apud Par. for not onely your owne spirits but God with them joynes in testimony that ye are children But concerning this testimony note 1 That all the Saints have it not at least in such a measure as to settle the heart clearely in this perswasion that they beleeve and are children nor is the testimony of our owne spirits alike in all but as the graces are more evident and conspicuous so is the testimony clearer and herein differs the testimony of Gods Spirit and our spirit our spirits give testimony according to the measure workings and evidence of our graces but the Spirit of God gives often lesse testimony to the best Christians and all have it not at least not in a satisfactory degree 2 It is a testimony which for ought appeares in the word may cease they that have it may want it though it be true that when once the testimony is obtained though it abide not it selfe actually and alway yet the efficacy should so that it is weaknesse to doubt againe because it is the voyce of God a judiciall sentence 3 It may bee discerned from all phantasticall How this testimony is discernable from delusion or diabolicall Enthusiasmes 1 It discovers it selfe in those that have it as the light of the Sunne doth difference it selfe from all other lights so that he that hath a full testimony knoweth it to be of God Ye know him for he dwelleth with you and shall be in you John 14.17 And it must needs be so else the testimony should not be sufficient for the question would still remain undecided concerning a mans condition It is as much to be regarded who speaketh as what is spoken x Tam refert quis quam quid Though a man heard a voyce from heaven or a voyce within him declaring and pronouncing his reconciliation and adoption yet except he know it is of God it will not satisfie As if a condemned man should have newes of his pardon yet except he know it is the Kings act it cannot quiet him 2 It is ever according to the word the witnesse of the spirit and of the word is the same there are two voyces or determinations or testimonies of the word the one is concerning the way the other concerning the end that is the word saith They that beleeve shall bee saved but then the question is who beleeveth to this the word answereth by describing what that faith is which saveth and so as the rule gives sentence of that which is to be ruled by it when the word and faith in the heart are brought together by examination the word eytheraccepts or rejects approveth or disalloweth of faith as it is in it selfe true or false but as when the gold is brought to the touch-stone though the stone may give it for true gold yet the examiner may want skill to perceive this testimony so it is in this case the word is the Law by which all are judged but as in a Civill State there is need of a Judge to open and apply the Law to particular cases so there is need of the Spirit to joyne with the word to give out not another verdict but that of the word which is made more intelligible by the Spirit not varyed but opened Still the testimony is the same so that the Spirit never looseth where the word bindeth therefore those that live in pride idlenesse or any other way of sin and pretend assurance of salvation given by the Spirit are deceived for if a man be such as the word condemnes there is no absolution from God while he continueth such
primus in tabula vocabatur Primicerius sic Aug. appellat Stephanum Primicerium martyrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavorin what he saith and we will goe no further to aske of others David was here a type of Christ and as himselfe was but the shadow of Christs person so was his sorrow but a shadow of Christs sorrow David did but taste of the cup which Christ afterward drank more deeply of when in the anguish of his souler upon the Crosse he cryed out My God my God why hast thou forsaken me Matth. 27.46 And this Cup hath gone round ever sinder so that few have ever tasted of the wateâ—s of life but they have drunke also of these waters of Marah d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Plut. l. de consolat ad Ap. The experience of all the Saints almost contributes to the evidence of this truth where shall we finde a man that hath not met with these rocks and sands and hath not seen some gloomie dayes winter storms passing through many changes sometimes rejoycing as the plants in the Spring e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Odyss 8. in the sight and sense of Gods gracious presence sometimes again mourning for his losse of God sometimes lift up to heaven in his soule and mounting as it were on Eagles wings sometimes again depressed to the deeps of hell held as with chains of brasse or iron now quickned but growing dull again f Aliquando infirmior fit regenitus regeneratione progrediente quam ineuate Camer amic Coll. p. 289. few can say they have once found God but may say they have often lost him Adde to the experience of the Saints the witnesse of God himselfe Divine testimony David and Heman and Iob and Zion might speak much out of distrust impatience passion c. but when God himselfe shall come in and confirme their evidence it is past doubt But God doth so for doth Sion bewaile herselfe as a widow forlorne without an husband God saith it was so The Lord hath called thee as a woman forsaken and grieved in spirit and a wife of youth when thou wast refused saith thy God Esay 54.6 God saith he had in a sort divorced her from him yea and whereas Sion complained that God forsooke her it s no more than God saith himselfe vers 7. For a small moment have I forsaken thee so that this is sometimes the sad portion of the Saints to be deserted And this I have the rather spoken that the mourners in Sion may see this uncomfortable state may consist with grace it is a comfort to know that thy deeps are passeable and thy case cureable others have walked in this heavy way and are now in heaven others have beene in these stormes yet have safely arrived at the land of promise None other affliction hath befallen you but that which is common to men therefore be not overwhelmed in griefe give not thy selfe for lost disquietnesse will hurt but it cannot helpe rather stir up thy selfe to take hold of God repent pray beleeve wait for God is faithfull and will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to beare it 1 Cor. 10.13 CHAP. II. How or in what sense the godly are said to be deserted THe second thing followes how or in what sense they are said to be deserted First Sometimes in appearance only sometimes onely in appearance g Quosdam deserit quosdam deserere videtur Ambr. in Psal 118. Aug. in Ps 44. Obscuris super nos dispositionibus Deus saepe unde nos astimatur deserere inde nos recipit unde nos recipere creditur inde derelinquit ut plerunque hoc fiat gratiâ quod ira dicitur hoc aliquando ira sit quod gratia putatur Greg. mor. l. 5. c. 5. not in truth men are in nothing so much deceived as in themselves mans heart and wayes yea his judgement and thoughts are subject to many variations and frequent mistakes are found in mens opinions about these great questions am I truly changed or am I an hypocrite doe I beleeve or not is God my God or not c And the errors of mens judgements arise from ignorance unbeliefe passion false rules of judgement c. of which principles of errour I shall speake hereafter but through such impediments men are often puzled and thinke they are evill when they are good and worst when best and furthest from God when nearest to him But as desertions are sometimes in appearance onely Sometimes really so sometimes they are reall God truly withdrawing himselfe and denying that fulnesse of communion which his people were wont to have with him But though he desert them really yet not totally The Lord will not forsake his people for his great Names sake 1 Sam. 12.22 his truth is engaged in it For he hath said I will never leave thee nor forsake thee Heb. 13.5 the words are emphaticall h Est negationis conduplicatio ut sit vehementior pollicitatio Estius in locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be observed a duplication of the subject of the Promise I will not leave I will not forsake and a multiplication of negatives there are five negatives in the promise by which he intimateth that he will not yea he will not surely he will not forsake his servants hee will never wholy reject them nor utterly leave them To clear this point a little Yet with limitation I will lay down three limitations or distinctions by which we may the better understand in what sense this is a truth that the godly are sometimes forsaken of God God leaves them for a season not for ever Not for ever If he goe from them it is but as one that goeth from home to returne againe I will not leave you comfortlesse or as Orphans But I will come againe Joh. 14.18 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Sion was in this uncomfortable case God said unto her For a moment have I forsaken thee but with great mercies will I gather thee in a little wrath have I hid my face from thee for a moment but with everlasting kindnesse will I have mercy on thee saith the Lord thy Redeemer Esay 54 7 8. He may frown but he will smile againe though his compassions may be restrained yet they cannot be extinguished his anger endureth but a moment in his favour is life weeping may endure for a night but In the morning joy comes Psal 30.5 in his favour is life k In benevo lentia ejus vita i. e. diu durat contrarium ejus quod praecessit momentum in ira ejus Drus quaest Ebraic l. 1. q. 49. weeping may endure or lodge as a passenger to be gone in the morning but joy comes in the morning as an inhabitant and enjoyeth his habitation to himselfe As the Sun sets
produceth better health and more strength and as the ball by falling downeward riseth upward and water in pipes descends to ascend So the new man when it seemes to decay is still carryed on by the hidden Methods of God to encrease the plants are as wel profited by the nipping blasts of winter which cause not onely the fruits but the leaves also to fall as by the warm beames of the Sun in Summer a Christian is a member of a thriving body in which there is no Atrophie but a continuall issuing of spirits from the head Eph. 4.16 Col. 2.19 every part is supplyed by the effectuall working of the Spirit of Christ so that the influence that tends to life and growth is necessary and certaine But there is another influence of the spirit which I call Arbitrary But the arbitrary influence which is which is given and with-held according to the pleasure of God This is assisting grace Assisting grace or Gods gratious concourse with that habituall grace which hee hath wrought in his people I call it arbitrary because though all grace depend upon and flow from his good pleasure yet in this God is free hee hath more absolutely promised to conserve and encrease holinesse than to quicken actuate and excite that principle of life this he doth with great variations according to his good pleasure being more mightily present by the working and actuall aide of his Spirit to some than to others yea more to the same man at some times and in some conditions than in others sometimes the same Christian is as a burning and shining light sometimes as smoaking flax the Spirit bloweth where it listeth Iohn 3. sometimes he fills the soule with fuller gales sometimes again she is becalmed a man hath more at one time than at another This assisting grace is to actuate This assisting grace is to regulate This assisting grace is to corroborate Actuating assistance h Cum nulluÌ„ agens secunduÌ„ agat nisi in virtute primi sitque caro spiritui perpetuo rebellis nonpotest homo licet jam gratiam consequutus per seipsuÌ„â—perari bonuÌ„ et vitare peocatuÌ„ absque novo auxilio Dei ipsum moventis dirigentis et protegentis quamvis alia habitualis gratia ad hoc ei necessaria non est Vid. Aqui. sum 1. 2 ae q. 109. d.g. Cumel varias disput t. 3. disput 2. conclus 1. dub 1. conclus 2. optime Parisiens c. 1. de tent resistent Alvarez de auxil grat disp 88. num 6 7. c. 1. By exciting is that by which God carrieth his people Which is 1 to actuate to action and fruitfulnesse causing that inward seede which he hath sown to bud and beare This God worketh first by exciting and blowing up that latent sparke of grace in the heart Grace is an active thing yet needs to be excited because of the indisposednesse of the subject in which it is as fire though it be apt to burne and is very active yet when it is in wet wood it needs blowing up because it meeteth with strong opposition in the subject wetnesse of the wood which gives checke unto the active spirit of the fire and besides this contrariety in us in whom the flesh lusteth against the spirit so that without assistance we cannot do the Good that we would Gal. 5.17 there is an externall impediment Sathan assaulting with all possible quench-coales that he may cast a damp upon the soule Therefore we need to bee quickned by a continuall influence i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Odys 3. and this God is pleased to give to his servants Ieremie found this working of the spirit to quicken and stir up his graces which began to flagge impatience and passion began to stifle his zeale and readinesse in his ministery but God came in to help him and blowed up the sparke so that saith he It was in mine heart as a burning fire shut up in my bones and I was weary with forbearing and I could not stay Jer. 20.9 When this is denyed there is much deadnesse and dulnesse and slumber in the soule that a man shall see it is not with him as in former dayes when the Lord was more graciously present and assistant to him 2. By enabling to act It is not enough that God hath given habituall grace By enabling or that we be excited and come to the bud and blossome of holy desires holy dispositions and holy resolutions but we need still the help of his power that these blossomes faile not but that we may bring forth the fruit of action as in a tree there is a seminall vertue of bearing yet except it be helped by the influence of the heavens it cannot bring forth fruit It is God that giveth not onely to will but to doe Phil. 2.13 There is a power of God which worketh in those that beleeve Eph. 1.19 Col. 1.18 and according to the working of this power is a Christians fruitfulnesse when God is pleased to put forth his hand to take hold of him to draw him and enable him hee runnes with joy and speed in the wayes of God his affections are enflamed his heart is prepared and he is apt to doe good and receive good and walkes with delight with God but when God shuts in his wonted mercy then hee walkes heavisy and now his soule is full of complaints I would but cannot there are desires and good inclinations but they come not to perfection the soule conceiveth and travelleth with purposes and saith I will looke to my wayes that I offend not I will pray more and mourne more and doe more but it wants strength to bring forth therefore the godly cry for help which they need not if they had a sufficiency in themselves i Quid stultius quam orare ut facias quod in potestate habeas Aug. de nat grat c. 18. 2. Assistance is to regulate and order a man in doing good This is necessary for often there is much readinesse and life and aptnesse to doe good but yet much failing in the manner of it the same spirit therefore that directs to what wee should doe To regulate and direct in working teacheth how to doe it How often are the godly in that case that they would faine humble their soules and afflict them themselves yet know not how to doe it How often bent to other duties yet know not how to doe them in a spirituall manner k Remanet quaedam ignorantiae obscuritas in intellectu secunduÌ„ quaÌ„ ut etiaÌ„ dicitur Rom. 8. Quid oremus sicut oportet nescimus propter varios enim rerum eventus quia no sipsos non perfectè cognoscimê° non possumê° ad plenum scire quid nobis expediat ideo necesse est ut à Deo dirigamur protegamur qui omnia novit et omnia potest Aqui. sum 1.2 ae q. 109. a. 9. What the Apostle saith of one duty is
rest upon him as upon one that cannot faile you yea though you in weaknesse should have hard thoughts of him though it may keep you long from the accomplishment of your desire yet not alwayes If we beleeve not yet hee abideth faithfull he cannot deny himselfe 2 Tim. 2.13 3 Then a Christian may conceive he walkes approvedly in the path of piety Then a man walks well when he liveth and groweth when his soule is held up in life and when hee groweth up in Christ when God blesseth his labours it is a signe hee accepts them and though you cannot finde a growth upward in joy and peace and triumph of spirit yet see if you grow not downward in humility hungring mourning zeale and see if all grace be not more and more radicated and confirmed in you I have beene haply too large in this digression but I have done it for the satisfaction of such as walk heavily not knowing their bounds I return now to the direction which was to improve divine assistance when you have it when God comes to fetch you to him if you put him off as the Church did Cant. 5.2 3 4 5 6. you may lose him as she did sometimes God comes as the Angell to Lot and with a mighty power draweth on his people and will not leave them but at othertimes he so moves them that the working of his power doth not effectually carry on the soule but leaves them at their choice and now when the winde serveth if we hoise not saile we may be becalmed therefore accept the season of grace and be doing and I say to you as David to Solomon Bee strong and of good courage and doe feare not nor be dismayed for the Lord God even my God will be with thee he will not faile thee nor forsake thee untill thou hast finished all the work for the service of the house of the Lord. 1 Chron. 28.10 CHAP. XXI Third meanes to retaine a divine presence is prayer in which care must be had of the rise carriage end of it THirdly Direct 3. Beg. assisting grace take this direction beg his assisting grace prayer is the way to get it in the sight of thy deadnesse look up to the God of life and pray with David Make me to go in the path of thy Commandement for therein doe I delight encline my heart unto thy testimonies and not to covetousnesse turn away mine eyes from beholding vanity and quicken thou me in thy way quicken me after thy loving kindnesse so shall I keep the testimony of thy mouth heare my voice according to thy loving kindnesse O Lord quicken me according to thy Iudgement consider how I love thy precepts quicken me O Lord according to thy loving kindnesse Psal 119.35 36 37 88 149 159. When you finde your spirit willing yet weak that you cannot walk in your way without help then go to God and pray as David Vphold me according to thy word that I may live hold thou me up and I shall be safe and I will have respect unto thy statutes continually Psal 119.116 117. In your prayer for help I will propound three things considerable for better direction In prayer look to the rise which must be the rise carriage end of your desire 1 The rise must be 1. Strong desire of walking with God a strong desire of walking with God Then you are like to prevaile when you come in truth help is often desired out of custome and in this way many prayers are lost therefore get thy heart to love the way and when thy heart is with God his hand will be with thee this argument David used in seeking help of God Make me to goe in the path of thy Commandement for therein I doe delight Psal 119.35 Let thine hand helpe me for I have chosen thy precepts ver 173. With my whole heart have I sought thee oh let me not wander from thy Commandements ver 10. Take heed lest your hearts draw back when you seem to crave his grace k Quae ratio est ut susurremus despici à domino preces nostras cum praecepta ejus despiciantur à nobis Quid dignius Quid justius Non audivinus non audimur non respeximus non respicimur Salvian de Provid lib. 3. that you may walke in his wayes for in such God hath no pleasure 2 The rise must be necessity Necessity bee sensible of your owne insufficiency l Certum est animas auxilio divino opus habere in hac vita in altera Cham. t. 3 l. 26. c. 9. §. 11. Vide Paris de virtut cap. 11. taking heed of trusting to your owne strength I have shewed the evill of it before Trust in the Lord with all thine heart and leane not to thine own understanding in all thy wayes acknowledge him and he shall direct thy paths Prov. 3.5 6. But be strong in the Lord and the power of his might Ephes 6.10 He that seeth and considereth the multiplicity and spiritualnesse of duties the variety and activenesse of corruptions the swarmes and violence of tentations c. which lye in his way will see hee stands in need of a greater strength then his owne that he may break through walk on and persevere unto the end and he will be forced to use such language as you finde Psal 143.7 8 9 10 11. Heare me speedily O Lord my spirit faileth hide not thy face from me least I be like unto them that go down into the pit cause me to know the way wherein I should walk for I lift up my soule unto thee teach me to do thy will for thou art my God thy Spirit is good lead me into the Land of uprightnesse quicken me oh Lord for thy Names sake c. and he will cryout as he We have no might against this great company that commeth against us neither know we what to do but our eyes are upon thee 2 Chron. 20.12 Necessity must make you beggars you must see that you cannot live upon the stock which you have received God hath not given you so much as that you should be able to subsist without him â—â—e more indigent and poore you are â—â—e more welcome you are to God the needy shall finde favour He filleth the hungry with good things goe then and take up Davids words I am poore aâ—â— needy make hast unto me oh God thou are my help and my deliverer oh Lord maâ—â— no tarrying Psal 70.5 and say as Moses If thy presence goe not with us corry us not hence for wherein shall it bee knowne here that I and thy peoples have found grace in thy sight Is it â—â— in that thou goest with us Exodâ— 33.15 16. Goe with the Apostle and pray much and you shall haâ— like answer from heaven My grace is sufficient for thee 2 Corinth 1â— 8 9. 2. Looke to the cariage of your prayer The carriage and managing of your requests in this
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
hearts to himselfe and the Saints doe not rest in these they doe not match with the handmaides the fruits of Gods love are sweet When for losse not onely as bitter but as a signe of Gods displeasure and because they are sweet therefore God is precious Christ is pretious to them that beleeve 1 Pet. 2.7 4. When your sorrow is not onely for the losse as it is your evill but also as it betokeneth displeasure in God a true friend is grieved when his friend leaves him and casts him off not onely for his owne great losse but for his friends anger he can as well be without his friend as without his love and is as loath his friend should be displeased as himselfe endammaged 5. When because by this losse you are disabled to serve him When your sorrow is that you have lesse strength to serve him grace hath a great recompence in it selfe but can you grieve that by bringing your selves into this state of deadnesse you have lived to little honour to your God When you can submit to all tearmes of reconcilement and are not now able to doe much for him this is ingenuous sorrow 6. When you can gladly submit to all conditions of reconcilement and of restauration though God require much or impose much yet you count all nothing in comparison of God can you say Lord command me chide rebuke smite doe what thou wilt ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit Themistocles Eurybiadi plagasque minanti dum sanum in praelio cōsilium decerit Plut. though it be through a desart yea through a Sea of straits and troubles yet I am content to goe so I may arrive at last at my desired end if I may have thy good presence it shall be enough if thou wilt come to me if I may come to thee every way shall be sweet though I goe thorow thornes and bryars to the raking of my flesh and the effusion of my blood yet this shall be nothing to me if I may enjoy my God who is all in all to me When your sorrow is ingenuous then you will find God yea indeed he hath found much whose frozen heart begins to thawe and to dissolve it selfe in showres of teares for the return of God unto his deserted soule the Lord hath looked upon thee if with Peter thou weep bitterly t Tunc peccator visitatur a Domino quando compungitur ad lacrymas nam et Petrus tunc flevit quando in eum Christus respexit Bern. de mod bene viv ser 10. Secondly bewaile the cause this is part of that cure which the great Physitian of soules prescribed to Ephesus languishing in a like disease I have somewhat against thee Bewaile the cause of the losse because thou hast left thy first love remember therefore from whence thou art fallen and repent Apoc. 2.4 5. Quest Whether the substraction of the quickning influences of the spirit be alway for sinne Ans 1 Answ 1. Sometimes it is like he doth it not because his people have sinned but for higher ends as Peter was left to be strangely foyled with fears of suffering falling exceedingly beneath his former spirit and resolution yet not for any particular sin of his but as it is likely that he might see how unable he was of himselfe that so all the glory of his future heroick acts and sufferings might come not to himselfe but unto Christ and so Paul was buffetted that he might not be exalted God let loose Satan not to punish but to prevent his sin 2 Cor. 10. so the case stood with the blinde man John 9.3 Ans 2 2 There is also cause in us though God make it not a cause to himselfe and to his action therefore your way is to consider your wayes Ans 3 3 God usually doth it for sin and if you search the Scriptures they testifie that sin is the usuall spring of this evill Sin separates betwixt us Esay 59.2 he bath threatned If we forsake him he will forsake us 2 Chron. 15.3 Quest Quest How a man may finde out what sin is the cause Answ Answ First sometimes the cause 〈◊〉 visible and a man can scarce look besides it 1. When upon some particula◠grosse failing a damp hath fallen upon him in such a case God points at the sin and discovers the cause of his displeasure by this sudden punishment inflicted on him Scriptures afford man◠instances of discovering the sin by th◠time of the punishment 2 It may be there hath been an eminent neglect of those meanes by which life was upheld and grosse carelesnesse in omission or palpable remissenesse is duties vanity of minde sinfull affections and other evils connived at have so broken in that a man may plainly se◠the time when his fall began and whe◠his sun began to set Secondly Upon consideration 〈◊〉 though the cause be not transparent i◠may be discovered and for help in this I will propound foure rules 1 Pursue your losse and sad condition to the birth of it consider how long this night of darknesse hath been upon you look back to the dayes in which you were happy in a living communion with God if a man have lost a thing hee bethinkes himselfe when he had it and where and so as much as may be pursueth his losse to the very time and place It may be when you come to this you will have much light to finde out how you lost your treasure God goeth not away upon small offences you will by searching finde the gap that let in these floods 2 Consider what things have beene most pressed by God from time to time upon you for though the whole law and all righteousnesse be enjoyned to all yet there are some things more especially pressed so Iosuah was much pressed to courage so much as if it had been his only taske Be strong and of a good courage only be thou strong and very couragiou◠Josh 1.6 7 9. The Israelites were mightily among other things called on to take heed of forgetting God and what he had done when they should possesse the land of promise Deut. 4.9 Only take heed to thy selfe and keep thy soule diligently least tho◠forget c. Chap. 8.2 5 10 11 14 18. And after their returne from Babylon some things especially were againe urged as not to mixe themselves with the heathen which things Ezra Neh laboured much in and to build the temple which the Prophet Haggai againe and againe enforceth c. So every Christian according to his station temper measure of gifts and graces relation age course c. is put upon some things in a speciall manner heare what the spirit saith the voice cals upon you it may be for more humiliation or more meditation or more thankfulnesse prayer reading zeale mortification of particular lusts now if you have been deafe to these cals it is like here grew the difference betwixt God and you for here is great