unseasonably in conference hearing fasting praying he cannot upon just ground expect Gods assisting presence and blessing in his way and so on the contrary Answ 3. Sometimes a man is above ordinary course called to some worke and here we finde the calling of a man to be of God 1. When he hath a particular word d Quilege privà ta ducitur publica non constringitur apud Episc Sarisb de justitia operum c. 42. so Abraham had a particular charge to leave his Countrey and to slay his son in Sacrifice So Peter also had a particular word to walk upon the water and God failed them not 2. A strong bent and inclination of heart so Paul was bound in his spirit to Ierusalem though dangers waited for him Acts 20.22 so it is judged of Ehud in killing Eglon of Phyneas in slaying Zimri and Cosbi 3. When God fits not onely with a disposition but with a spirit for the worke as when he called Saul to the Kingdome he gave him another spirit 4. When he gives peace of heart in their way and beares them out against all accusations from within or without so Paul and Silas had this testimony of their calling to their worke a spirit of glory resting upon them Quest Quest But evill men have sometimes a great flush of spirit courage ability peace and confidence have they this of God Answ 1. Ans 1 God may employ even wicked men and may for the service of himselfe and of his Church fill their sailes with a full gale of great gifts and carry them on with a strong hand so he helped Cyrus He saith of Cyrus hee is my Shepheard and shall performe all my pleasure Esay 44.28 and Thus saith the Lord to Cyrus whose right hand I have holden or strengthned c. Esay 45.1 2 There is a naturall strength which may doe much some have a naturall vigour and confidence which enables them to do and suffer much 3 Mens lusts and sinfull ends and respects may adde activity and vigour to their spirits in good actions e Vis Hug. Grot. de verit relig Christ l. 2. Iehu was zealous but that flame of zeale was inkindled by the love of the kingdome and many others do much but it is by the strength of their self-love and politique ends 4 There is a diabolicall power of that Prince of the ayre who worketh in the children of disobedience which makes his zelots as God hath his f Pertinacia haeretica est obduratio voluntatis ipsorum obligatio diabolica qua eos trahit quò vult sicut vult ut furiosi casustinent ex insania cordium quae vix sanitas sustineret Guilielm Parisiens de tentat resist Vid. eundem de virtutib cap. 21. as Pharaohs Magitians wrought like unto Moses so Satan transformes himselfe often into an Angel of light and in a way of seeming piety and devout zeale makes many to be valiant Champions But there is this difference of that common assistance of the spirit of God to evill men and of the strength from nature lusts or Satan from that which the holy Spirit gives to the godly in their wayes 1 That which is from naturall temper lusts or Satan is often found in an evill cause as Sauls Zeale before he was called of Christ was madnesse against the truth 2 Only the spirit of holinesse works by love to God others for other ends 3 Only the spirit of holinesse makes more holy by all assistance which it affordeth this only wins the heart so that the more God is with him in his way the more he loves him and loves to serve him and so hath this evidence that it is from God because it tends to him so Davids heart was silled with love when God appeared for him Blessed be the Lord because he hath heard the voice of my supplication the Lord is my strength and my shield my heart trusted in him and I am helped therefore my heart greatly rejoyceth and with my song will I praise him Psal 28.6 7. Let this suffice in this digression for briefe answer of these questions now let us returne to the direction be sure you keep in Gods way for you cannot finde God but in his own way when the arkâ— and pillar of fire the word moves before you walke after it and then yoâ— shall finde God pouring in himselfe and girding your Ioynes with strength 〈◊〉 Waite on the Lord and be of good courage and he shall streng then thine heart waite I say on the Lord. Psal 27.14 Feare thou not for I am with thee be not dismaid for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the right hand of my righteousnesse I the Lord thy God will hold thy right hand saying unto thee feare not I will help thee feare not thou worm Iacob and ye men of Israel I will help thee saith the Lord and thy redeemer the holy one of Israel Esay 41.10 13 14. It is a precious promise a man may say and sigh in himselfe alasse the worke is great and I am weak but God saith I will strengthen thee and help thee and if the difficulty be too great for thee yet it is not too great for me But a man may say alas they that war against me are many and great and I cannot stand before them I finde mighty lusts strong disputes strong tentations but see what God saith ver 11 12. They that strive with thee shall perish they that war against thee shall be as nothing and as a thing of nought they may come against thee but thou shalt be above them they shall vanish they are no more then a shadow But a man may say I finde my heart shaking at the sight of these sons of Anah and I am ready to say in my selfe I shall one day fall by the hands of Saul to this God answereth 1. by a repulsion of feare in a word of encouragoment Feare not nor be dismaid which he repeates again and again 2. by â—teration of the promise I will help I will help I will strengthen thee I will hold thy right hand as if he said I will surely do it 3. by calling in his attributes as witnesses and assurances I am Iehovah one that is and will give being to all my words I am the holy one one that cannot deceive you 4. by pleading his relation and affection I am thy God I am Iehovah thy God thy Redeemer as if he had said I have given my selfe to you and have undertaken to save you and therefore feare not though thou art but a worme Iacob yet will I uphold thee oh then that we could now in our way rejoyce and say as the Prophet The Lord Iehovah will help me therefore shall I not be confounded Esay 50.7 CHAP. XXIV Sixth and Seaventh means Be doing and wisely and diligently use the meanes of grace BE doing many cry Lord help
yea it works not onely an eclipse of favour but dissavour they vexed his holy spirit therefore he was turned to be their enemy and be fought against them Esay 63.10 we must not conceive that there is any passion in God therefore that we may cleare this matter note that the spirit may be considered as having a dwelling in us or others so it is subject to passion that is that which is of God that renewed and heavenly quality in the Saints may be molested oppressed vexed so the Saints may grieve themselves and they may grieve others doing that which brings disquietnesse of spirit and though this spirit be humane yet in a sort it is divine and when the renewed part is grieved we may say the spirit is grieved as that unpardonable sinne which is a malicious opposing of the knowne truths and heavenly graces in others is called the sin against the Holy Ghost How the spirit is said to be grieved as it is in it selfe and so it is impassible but yet it is said to be grieved 1 Because those things that are the effects of griefe in a man are sometimes done by him as God is said to repent Gen. 6. and it is said he cannot repent Numb 23.19 that is the forme of repentance which is a change of minde cannot be in him who is unchangeable but the effects of repentance are wrought by God and these being signes of repentance when God doth them he is said to repent as when a man undoeth what he had done it is a signe he repents so when God was about to pull downe the fabricke which he had raised it is said that God repented that he had made it In like sort God is said to be grieved when he doth that which men grieved by others use to doe that is when he chides rebukes withdrawes c. 2 Because the spirit may have cause of griefe that may be done which gives just cause of griefe and which usually with men works griefe now it is not every sinne which is said to grieve as every offence with man works a displicencie but onely greater offences and evils worke griefe Now the things by which the spirit is grieved Spirit grieved by may be referred to two heads 1 Dishonour 2 Disobedience 1 Dishonour honour is a tender thing Dishonour and by how much the greater it is by so much the more dishonour grieves t Malim de me dici nullum esse Plutarchum quam Plutarchum esse malum et pejus duco mala de Deo sentire quam Deum esse negare De superstit We dishonour the Spirit 1. Negatively when we give not that esteeme to his graces comforts ordinances promises influences that we owe especially if our defect be common as a King would take himselfe dis honoured if his proclamations embasses pardons favours should not be entertained with high respect especially by such as are not onely subjects to his power but the objects of his speciall grace and favour when the Sabbaths are not our delight the word our treasure the promise our joy Christ our life then is dishonour done to God who made these ours by his Sons bloud and reveales offers and seales them by his spirit 2. Spirit dishonoured First directly Postively so we may be guilty of dishonour two wayes 1. Directly 2. Occasionally 1. Directly 1. When we have low esteemes of the counsells and comforts of the Spirit By low esteeme of it when we accept them not gladly keepe them not diligently being such precious fruits of so inestimable mercy if a friend send to his friend his counsells of love and the tokens of amity and they be rejected he counts himselfe dishonoured much more in this case doe we dishonour him who is so glorious and so gracious 2. When we preferre other thing◠before him Preferring other things before it as the wisedome of the fles◠before his counsells and sinfull contentments beggerly treasures vanishing trifles before his comforts what greate dishonour then that the things of the world should sit in the throne and the things of God in the foot-stoole that the slave yea the enemy should have more respect than the supreame Lord 3. When we charge our failings upon the spirit Charging our failings on him as if a subject should father his bastard upon the Prince false opinions boasting that we are taught of God rash and precipitant fiercenesse calling it the zeale of the spirit licencious walking styling it Christian liberty lumpish unchearfulnesse titleing it godly sorow and presumptuous peace naming it the comfort of the spirit what is this but to father errour madnesse wickednesse and dull or sullen sadnesse upon the spirit which is a spirit of truth a spirit of holinesse and a spirit of comsort Putting spirituall things to base employments 4. When men put spirituall things to base imployments as when we use our knowledge or any gifts of ability spiritually to pride covetousnesse fraud or any worldly end u Lucernam sur accrndit ex ara sovis c. repentè vocem sancta misit rebgio sceleste spiritu culpam lues in phaedr fab l. 4.68 this is as if the sacred vessels in the temple should be put to common employments or as if we should use the royall robes of a King to act a play This was Simon Magus his sin Acts 8. who would gladly have purchased those rare gifts of the spirit Themistocles graecum a pud persas interpretem intersici jussit iniquum ratus graecam linguam in iesum Barbarorum convertere Plu. in Them that he might seeme some body and enrich himselfe and thus many even of the godly doe much offend putting forth their parts too much to their owne advantage now what is this but to serve thy selfe of thy God and to make spirituall gifts the price of worldly vanities and what dishonour is this 5. When we are ashamed of the spirit before men When ashamed of him as when we dissemble and hide our graces lest we should be scorned when we count it a dishonout to us to be judged and called spirituall or persons walking in the spirit were it not a dishonour to a Prince that a subject and servant should be ashamed of his master his livery and service this is greatly threatned Whosoever shall be ashamed of me and of my words in this adulterous and sinfull generation of him also shall the Sonne of man bee ashamed when he commeth in the glory of his Father with the holy Angells Mark 8.38 2. As the Spirit may be thus dishonoured directly The Spirit dishonoured indirectly when we occasion others todishonor him so also he may be dishonoured by us when we doe such things as occasion it As when by our faulty and unholy conversation we occasion men to thinke and speake evilly of God thus did they whom God taxeth Ezech. 36.20 23. Rom. 2.23 24. these things seldome goe unpunished if blasphemy
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
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
service immediatly to himselfe hath also required a service mediatly to be performed that is to say hath consigned somewhat to man to be paid to him as a King so requires honour and service to himself that he will have some also to be conferred upon his attendants this is the fault of those that are unreasonable in religion affecting a Monastick and retyred life upon pretence of bestowing all upon God but religion consists of duties to be performed some to God and some to man and as the boat cannot move rightly when the Oares on one side onely are plyed or as the Foule if she use onely one wing cannot flye up so religion will not profit which hath one hand wrapped up that should be towards man in all offices of charity though the other be used towards God 〈◊〉 all offices of piety For this the Iewes were blamed who were liberall in their kinde towards God Wherewith shall I come before the Lord and bow my selfe before the high God Shall I come before him with burnt offerings with calves of a yeare old will the Lord be pleased with thousands of Rams or with ten thousands of rivers of oyle c. Micah 6.6 7. Here are large offers unto God but they neglected Iudgement and mercy to their brethren therefore how doth the Lord answer them He hath shewed thee oh wan what is good and what doth the Lord require of thee but to doe justly and to himble thy selfe to walke with thy God verse 8 and the Apostle hath the like 1 Cor. 13.3 2. Distinguish of actions Diversity some are â—asionall they are to continue onely during the occasion as feasting in some time of great rejoyeing fasting in some time of great mourning some are subserâ—ient and introductory to others as studying to preaching consideration to prayer examination to the Sacrament Now as a man must not alwaies abide in the porch so he is not to thrust out the maine duty by continuing in the subsirvient duty as many doe excuse themselves from preaching upon pretence of still fitting themselves for the work and so they are like men that gather timber and stones all their dayes but never build in these preparatory dutyes a man must have a care of his end i Quae sunt ad finem babent modum ex co quod sunt fini proportionata Aqu 2.2 q. 27. a. 6. and wisely order his way and take this rule when the heart is in some good measure quickned then you have the end of that duty and so in the fulnesse of your spirt must goe forth to meet the Lord in faith and confidence of acceptance 3. You must take heed of unfitting your selves by one duty for another especially by the lesse for the more principall as to draw out your spirits so farâ— in beginning of the day in prayer another dutyes of like alloy as to indispose and disable your selves for the worke of the day In all dutyes of godlinesse you mâ— be limitted by calling condition ability occasion opportunity It is veâ— had to divide betwixt these things â—d to give piety her due other things her due and it is impossible punctualâ—to direct every man in this how farre should goe But let these generall rules be considered And observe this that worldly respects indulgence to nature care of employments observance â—soccasions respect to our affaires most commonly gaine upon piety as the Seas gaine upon the land these things are present and sutable to nature therefore they draw to them with much strength and often get Benjamins portion and â—re better served than the rest they are â—yed to our flesh and kindred often â—ive better usage than better friends â—ake heed of this the childrens bread is â—tiobe given to dogges Nabal will be â—oah to give his bread and his wine to David nature will be apt to hold fast and to be niggardly to piety therefore â—on must as wise Umpires moderate on â—oth sides and take heed the leane Kine at not up the fat how many soules are â—ke Anatomies and Skellitons whose outward man in strength pleasure wealth are like the Kine of Bashan 2. Proposition There is a prudence directing as well in measure as matter and manner Proposition There is a prakâ— in Christians directing them as well measure as matter and maner of action and the same light usually sets bounds that sheweth the duty Prâ—de dwells with wisdome Prov. 8.12 〈◊〉 that God in whom these are united dâ— not part them in his dispensation grace to man He hath abounded town us in all wisedome and prudence Eph. 1. The renovation of our mindes make know what the good and acceptable will God is Rom. 12.2 a good understandâ— have all they that doe his Commandement Psal 111.10 and a good man guider affaires with Iudgement Psal 112. Prudence is of universall use in so mâ— that some Philosophers have thoâ— there is no other vertue but that 〈◊〉 is that which doth all and as the 〈◊〉 passing by severall Countries get 〈◊〉 rall names so this prudence in respect severall objects is called temperaâ— fortitude justice c. But I should other say that other vertues are exttive and this directive and so it is needfull to the soule as the eye in the body all the graces are as severall members but how shall they move right if the eye be wanting God hath not built any ship to lade it with such treasure as is in his Saints and sent it to Sea without this Pylot all creatures have their instincts to guide them to their ends and the beast knoweth not onely what but how much to eate drinke rest and he that hath given this to all other creatures would not make this new creature the godly as a world without the Sunne to give light unto it Wisedome is the glory of a man and puts the beauty and crowne upon every action except a man worke by this rule how crooked and unshapen will his actions be though Zeale conceive Yet men erre sometimes bec yet if prudence form not the conception the birth will prove a monster It may be said how is it then that men erre so much Prudence is imperfect some doing too little some too much and that men know not well how to guide themselves I answer 1. There is a false gnide Their prudence is imperfect 2. There is a selfe guide in every man 3. Satan perverting Satan perverts the soul by his counsels 4. The is a great fault in men Men faulty 1. Inconsiderâ— not hearkning to the counsels of viâ— dome or not consulting with 〈◊〉 2. Some spirits are too violent part by a naturall vigour and heate and 〈◊〉 deed all that is not grace that seeme grace when the temper of the spirit is not regular according to rule it is 〈◊〉 right partly out of excessive feare which are apt to hurry the soule as the windes do the Ship 3 Proposition Third
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
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of death in our selves that we should not trust in our selves but in God which raiseth the dead who delivered us from so great a death and doth deliver us in whom we trust that he will yet deliver us h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lubin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. 2 Cor. 1.9 10. CHAP. XXVII Motives to seeke recovery taken from necessity SEcondly 2. Motive It is not to be rested in as your recovery is possible so when you feele a decay of spirituall life this is no state to berested in for it is sinfull for it is hurtfull 1 It is sinfull 1. Because it is sinful 1 Consider what becomes of that precious talent Talents lye dead and trust of worth which lyeth in your hands doth it not lie dead by you 2 Where are you in such a case Where are you are you not sleeping in Meshek and in the tents of wickednesse is not thy heart gone out from the presence of the Lord are not other Lords in Christs throne is not thy way a way of spirituall whoredome robbery disloyalty c are not other gods set up in the temple of the living God are not you found with Saul against David are you not departed and gone afar off 3 Either you know that it is thus or â—it if not then what stupidnesse If you know not your case it is stupidnesse if you know and yet restit is wickednes what carelesnesse not to misse him who is your Lord your husband your father your life if yea then to rest without him is to despise him highly what do you but chuse Egypt and her calves before Canaan and the arke and presence of the Lord What doe you but set God his Son his Spirit in the dust to be trampled upon by every vanity and every base lust to cast off the yoke of Christ to serve the beastâ— yea to cast downe the crowne of Christ and to make his throne the foot-stoole of his enemies 2 It is hurtfull Secondly it is hurtfull and it must needs bee hurtfull that is sinfull 1 it cuts off the comfort of the soule Comfort cut off â—he Sun shines not bright when the ayre â—s full of cloudes and the Spirit is not a comforting spirit where it is not a quickâ—ing spirit you may enjoy for a time some contentment in the creature but â—hen these trees shall wither when these fountaines shall cease or be imbitered then what will you doe you cannot finde comfort in God wâ—â— you are far from him 2 All things are dead when you 〈◊〉 dead All things dead Nil misere vivit me moriente mihi a dead man loseth with himseâ—â— all things and all things die to hâ—â— when he dyeth in himselfe 1 When you are in this case your 〈◊〉 ceptive and active power is weakâ—â— you cannot so well comply with 〈◊〉 meanes of life there is a great unsutâ—nesse as water that is frozen is noâ— capable of impression nor so apâ—â— move as before a weak man canâ— live upon his food as he was woâ—â— the wheeles of a Clock that are â—lâ—ged with dust cannot run well thâ—â— must be some fitnesse in the recipienâ— joyne with the agent wet wood 〈◊〉 not enkindle so soon as dry wooâ—â— living heart will finde that to be effeâ—â— all which a dead heart findes but 〈◊〉 shadow those promises those â—â—cies those duties those thoughâ— which raise others with much poâ—â— are but as the blasts of winde upon 〈◊〉 rocks to you those meanes which 〈◊〉 as the waters of Nilus which maâ—â— â—â—e land rich in fruits are to you but as â—inter showres which bring up noâ—â—ing 2 The power of God is the life of all though you had as much life as an Angell and had the food of Angels yet except God be in it you will not thrive the ordinances are called the power of God Rom. 1.16 1 Cor. 1.24 because they are the instruments of his â—ower now we know the power of the â—nstrument depends upon the agent the plough is fit to cut the ground but the skill and strength of the husbandman must guide and move it if the Angell of Gods presence move not in these waters they will not heale All meanes are nothing it is God that giveth the encrease 1 Cor. 3.7 therefore there is no safe resting in such a state without God 3 The heart groweth worse and â—orse The heart groweth worse as the dead body groweth more and more corrupt this should awaken you if you get not you lose Consider 1. What a change this is you did converse with God and now with devils you were Christs freemer now drudges to Satan and your lustâ— you had Eagles wings to soare aloâ—â— and now you are like the Serpent that creeps on his belly and licks the dust thy soule was beautifull as a pleasanâ— palace for the King of kings and noâ—â— it is a dungeon of darknesse a sepulchreâ— a prison a den of uncleane spirits 〈◊〉 the vast difference that is betwixt aâ— man enjoying God and a man forsakeâ— and to this consider that it groweâ—â— worse and worse your bondage enâ— creaseth your lusts grow the pallaâ—â— groweth more ruinous the dungeoâ— darker the den fuller all goeth downeâ— ward worse and worse 2 Your case groweth more incurable 〈◊〉 the heart groweth harder the minâ—â— blinder Satan is ever working he loâ—seth no time and you may be carried out so far into an ocean of sins and miseries that it will be hard recovering land againe the continuance of sinne leaves so deep a dye as sometimes will not out till death when the temple was sorely wasted and spoiled and lay â—â—ng in ruines though in time it was built up againe yet the second temple was not like the first therefore you hurt your selves much by carelesnes stir up awaken your selvs be not willingly worse and worse suffer not that to abide which when it hath entrenched it selfe will not without much difficulty be beaten out againe and when you have wearied your selves it may bee you will not be able to raise your spirits to their old vigour diseases hanging long leave often such impression that nature seldome gets up the fire of the second temple some Jewes say was not like the fire in the first i Ignis super altare cubabat sicut 〈◊〉 quia vis ejus extincta erat at in priore templo erat igniâ— istâ— sicut leâ— Câ—naeus de rep Hebrâ— l. 1. c. 14. 4 You may have a worse time to seeke unto God then now if age if sicknesse You may have worse times for seeking of God if captivity if poverty if any misery come then it will be an ill time to finde thy heart so out of frame to have banks to mend when you have lesse time esse help lesse strength and when also he winds are high and the seas un quiet breaking in upon you is to be
disobedience when a man sinne against such strong and continued cals a friend takes it ill when he is often denyed and long put off in a thing much desired and strongly requested 3 Listen to conscience for that is Gods deputy and it will tell you what it is that God takes ill at your hands observe at what dore conscience layeth this sad birth this miserable plight of soule which you are in for that is like to bee the Father as God witnesseth with our spirits so usually he chides with them at least he never chides without them but when he will rebuke he sets conscience to doe it heare then its errands and receive its charge it may be it will say this is thy pride or thy slightnesse in duties thy neglect of God and Christ thy harboured lusts c. I deny not but Conscience may erre and doth often charging that as sin which is no sin or making sin greater then it is or accusing a man of that which he is not guilty of or judging and condemning when the sin is pardoned therefore I adde 4 Pray the Lord to shew you wherein you have offended it was Elihu his counsell to Iob in his sad case Surely it is meete to be said unto God I have borne chastisement I will not offend any more that which I see not teach thou me if I have done iniquity I will doe no more Job 34.31 32. And when you are convinced of the evill of your wayes then look on them mourn over them◠what a thing is this that I should provoke him to leave me in whose presence I have had such light such life such strength such liberty such peace such victories such treasures such joyes Heare oh ye heavens for I have committed two great evils I have forsaken the fountain of living waters an◠have digged to my selfe cisterns broken cisterns that hold no water Jer. 2.12 Oh wretch that I am that that precious communion which I had with my God was of no more esteem with me that those sweet streames of comfort which I now want but then had from the well of life those quickning beames from the Sun of righteousnesse those refreshing those ravishing sights and tasts of Jesus Christ those pleasant banquet◠which I had in the ordinances and i◠duties those blessed embraces of the everlasting armes of the Lord my God were of so low account with me that I should lose them by my folly I have been careful to keep my name my state my health yea my vanities but I have not been careful to keep my God that life and comfort of the Spirit which Christ purchased with his blood I like prophane Esau have sold for nought Woe is me that the Spirit of Jesus Christ should come in mercy to make his abode with me and yet hath no better entertainment I set the doores open that he might depart yea by entertainning lusts and vanities I have made him weary of his dwelling and he is gone in anger that came in love u Lysimachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. Apophth de sanitate tuendâ that which I begged with teares and enjoyed with comfort I have lost for sin oh what have I done against my God yea what against my selfe what madnesse was this to gain my lusts and lose my God like that great Commander who sold himselfe for a draught of water Thus break open the rountains within and adde sorrow to sorrow drink your teares like water and mourne and mourn again say oh my folly that have lost that for want of care which now◠would redeeme with my blood bu◠when once God is gone who can te◠me when he will returne againe he◠goeth from many and takes leave for ever and now if I goe long in heavinesse I may thanke my selfe if my soule be spoiled with long hostilities and tyrannies of the power of darknesse if my sins rage like the Sea if I walke a◠a shadow of death my owne hand hath brought all this upon me for God left not me till I left him x Tu me non deseris nisi prius ego te deseram Aug. in Solilo cap. 14. Yea further cause the waters of sorrow to rise yet higher look upon former times and say what was I then what am I now my silver is become drosse take up the lamentation of the Church and make it yours How is the gold become dimme how is the most fine gold changed the stones of the Sanctuary are poured out in the top of every streete the precious sons of Zion comparable to fine gold how are they as earthen pitchers the work of the hands of the potter they that fed delicately are desolate in the streetes they that were brought up in scarlet embrace dunghils her Nazarites were purer then snow they were whiter then milk they were more ruddy then Rubies their polishing was of Saphire but now their visage is darker then blacknesse their skin cleaveth to their bones it is withered it is become like a stick we are orphans and father lesse our necks are under persecution and we have no rest servants have ruled over us and there is none that doth deliver us out of their hands the joy of our heart is ceased our dancing is turned into mourning the crowne is fallen from our heads woe unto us that we have sinned for this our heart is faint for these things our eye is dimme Lament 4.1 2 5 7. Chap. 5.3 5 8 15 16 17. Look about you and gather matter of sorrow into your hearts cast your eyes upon your wayes and say how little good have I done how much evill how poore is my life my duties like things without life and my unfaithfulnesse appeares as the light in all my wayes I wonder how I could own such actions which stand all like the children of beggers clothed with ragges and full of vermine cast your eyes upon others and say such as had lesse engagements lesse encouragements then I are got far◠before me the last is first and the first last many are grieved and dulled by my deadnesse that should have been quickned by my life look up to God and say Oh foolish and unjust man have I thus requited the Lord my God look up to heaven and say I might by sowing much have made my harvest rich and full but now it is just I should reap little that have sowed little yea that having sowed vanity I should reap iniquitie Repentance is the way to make up your losses and to repaire your ruines God hath promised grace and mercy to the penitent y Qui delictis poenam per judicium destinavit idem veniam per poenitentiam spopondit Tertul. de poenit When thou art in tribulation all these things are come upon thee or have found thee if thou turne to the Lord thy God thou shalt finde him for the Lord thy God is a mercifull God he will not forsake thee
neither destroy thee c. Deut. 4.29 30 31. Take then the counsell of the Prophet which he gave to Israel when God was departed from them Oh Israel return unto the Lord thy God for thou hast fallen by thine iniquity take with you words and turn to the Lord say unto him Take away all iniquity and receive us graciously so will we render the calves of our lips Hos 14.1 2. That you may finde the like favour and God may do for you as hee promised to them I will heale their back slidings I will love them freely for mine anger is turned away from him I will be as the dew unto Israel he shall grow as the Lilly and cast forth his roots as Lebanon his branches shall spread and his beauty shall be as the Olive tree and his smell as Lebanon c. ver 5 6. When Ephraim repented and mourned God pittied him I have surely heard Ephraim bemoaning himself thou hast chastised me and I was chastised as a bullock unaccustomed to the yoke turne thou me and I shall be turned for thou art the Lord my God c. Is Ephraim my deare Son is he a pleasant childe for since I spake against him I doe earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. Jer. 31.18 19 20. You see then what encouragement you have to seek in this way for peace with God and for the quicknings of his Spirit which you have lost sin armes God against you but he cannot hold back mercy from the humble his promise hath given repentance a power to prevaile with him and he will not contend with the broken hearted hee hath a speciall eye upon mourners and will not hide himselfe from the cry of the afflicted a contrite heart is a sacrifice which he will accept Psal 51. He is nigh unto them that are of a broken heart and saveth such as be of a contrite spirit Psal 34.18 The father z Quit ille nobis intelligen lus pater Deus scilicet Tam pater nemo tam pius nemo Is ergo te filium suum etsi acceptīe ab eo prodegeris etsi nudus redieris recipiet quia redisti Tertul de poenitent Patris cibus est salus nostra Beda Ambr. in Luc. 15. of the Prodigall made hast to receive and welcome his straying son and rejoyced that hee that was lost was found again and that he that was dead was alive againe Luke 15. this is the way walk in it if God should deny such he should deny himselfe because he hath said though he hath been Sorely displeased turne you unto me and I will turn to you Zach. 1.2 3. Till you repent your sin is continued and conse quently Gods displeasure Therefore consider seriously of your case for want of serious thoughts doth great hurt so that though the heart bee affected yet not enough it seeth often that all is not well and knoweth the cause yet because these things lye not upon the spirit by ponderous thoughts a man beares his misery happily complaining but not wisely and strongly endeavouring to remove it And the heart is not soone brought downe you must hold up the objects of spirituall griefe by consideration that they may be able to beare downe the heart therefore be much in pondering these two things 1 The sad effects of the losse of God see what blindnesse barrennesse weaknesse depravednesse vanity feares accusations of heart what cryes and clamours in your soules and now what if afflictions come how will you be able to live in such a time other then a dying and a feareful life what if death come either a black cloud of darknesse will over-spread you or a storme of affrightments and terrors will torment you and now remember your sinne hath brought all this upon you 2 The sinfulnesse of the cause why did you neglect and despise your God if you had not set him shamefully at a low rate you would not have turned your back upon him what Could not the infinite Majestie and mercy of the Father the incomprehensible love of the Son the unutterable comforts of the holy Ghost prevaile with you Do you see what you have done have you not said to the Father I neither fear thy Majesty nor desire thy mercy and to the Son I care not for all thy love nor yet for thee that dyedst for me and to the holy Ghost I regard not all thy saving counsels living influences and high refreshments doe you not heare these pleading with you each for himselfe and each for all they are one and what you have done in this you have done against each and against all weigh well then what your carelesnesse and disobedience amounts to that you may meet him with an humbled spirit drenched in teares and clothed with shame put case now that God should requite you in your kinde and that his heart should not be towards you then you might bid peace yea life yea hope adieu for ever Consider further how God did follow you and entreated you not to goe from him did he not tell you he could not beare contempts and that you would repent it at last and will see that what you have done against him you have done against your selves did he not kindly use you and were you not alwayes welcome to him Oh my people what have I done unto thee and wherein have I wearied thee testifie against me Mich. 6.3 and when you were going did he not cry after thee Returne thou back sliding Israel and I will not cause mine anger to fall upon you for I am mercifull and I will not keep anger for ever Jer. 3.12 Yet you would not Consider now how long you have lived without him and how often God hath called upon you to consider your waies if you will let your thoughts out you will finde abundant cause of griefe and when you seek him with repētance you will finde him in mercy drawing neare and he will forget your unkindnesse and you shall heare no more of them doubtlesse your sinnes this way are very great so that sometimes God hath been put as it were to a stand what course to take when God had promised mercy to his revolting people he addes But I said how shall I put thee among the children and give thee a pleasant land and I said thou shalt call me my father and shalt not turne away from me Jer. 3.19 When the Church had been disloyall she at last fell to this course of repentance and see the issue A voice was heard upon the high places weeping and supplications of the children of Israel for they have perverted their wayes and they have forgotten the Lord their God returne ye backsliding children and I will heale your backslidings ver 21. and oh that you also would tread in their steps and say We come unto thee for thou art the Lord our God ver 22. CHAP. XXIX Two other
directions how to recover THirdly go to Christ Direct 3. Goe to Christ and beg of him to cause a spirit of life to come into thee I put you upon Christ but take heed of mistakes here 1. Caution 1 Thinke not that there is a greater willingnesse in Christ then in the father or the holy Ghost to shew mercy to you You must honor the Son as you honor the Father a Quomodo par non erit aequaliter cum patre honorari cui adidentitatem substantiae nihil prorsus deest Cyril apud Cornel à lapide John 5.23 they must have the same honour for they are one they have the same being and the same will and the same thoughts I and my father are one John 8.30 they have the same friends All thine are mine and mine are thine John 17.10 2 Thinke not that what you have from Christ you have from him exclusively for they are one fountaine and as they are one in nature so they are one in all that mercy which is shewed to us therefore so cast honour upon Christ as that you also honour the Father and the Spirit All that Christ doth as Mediator he doth by Commission and the 〈◊〉 fore he saith he comes to doe the wâ—â— of his Father Heb. 10. John 6. Looâ— then upon this great Mediator as one sealed of the Father and filled with the Spirit yea and clothed with our natures and standing betwixt God and us to make both one and to convey to us 〈◊〉 the riches of his Father himselfes the Son of God is equall with the Father and hath a naturall and eternall soveraignty with the Father but as Mediator his power is oeconomicall dispenses and delegated to him All power b Inchoate in incarnatione complete in ascensione Cornel. à lapide is given to me both in things in heaven and 〈◊〉 things on earth Mat. 28.20 Therefore lift up your hands with joy and come to Christ pray him to looke upon a poore begger he hath power in 〈◊〉 hand he is the Lord of life say Loâ—â— I need much thou calledst me to 〈◊〉 of thee gold and rayment and eye salve Apoc. 3.18 Now behold my peverty nakednesse blindnesse and 〈◊〉 me say to him Lord I could rather beare all evils then this evill I could thinke my selfe happy if I might enjoy thee though all other troubles were upon me Lord thou knowest what it is for a soul to be forsaken it was sometimes thine owne case when thou complainedst My God my God why hast thou forsaken me not O my Lord but that thou hadst a divine supportment but thou hadst not it seemeth that inward joy which at other times did fill thee now thou art in thy glory pitty a worme in misery c Da dextram misero tecum me tolle per undas Vargil Aen. 6. that mournes and desires more after thee then all things Lord thou paidst deare for my good let good come unto me I desire more from thee for thee not meerly that I might have more happinesse but that thou mightest have better service if thou wilt give me much I will return much thou hast bid me If mine enemie hunger to feed him if he thirst give him drinke Rom. 12.19 Prov. 25.21 Lord deny not such mercies to thy children though I have sinned yet thou art my Father and though thou hast beene angry yet am I not thy childe this shall be thy glory when these dead and dry bones shall live when the grave shall be opened and the bonds of deaâ—â— shall be loosed and I shall walk before thee thou saidst to the woman of Samaria That if she had knowne the gif◠〈◊〉 God and thy selfe she would have as 〈◊〉 of thee and thou wouldst have given 〈◊〉 living water John 4.10 Now Lord. I know thee and this gift those wateâ—â— would be sweet to my thirsting heaâ—â— oh give unto me also I remember tâ—â— mercies of old and my heart both joyeth and dyeth the remembrance of theâ—â— sweetnesse doth delight me but thâ—â— thoughts of their absence doth afflicâ— me d Mencer sum quanta pacefruebar cum in Domino gaudebam ideo nunc magis doleo quia scio quid perdidi scio quam maxima bana amisi redde quod per peccatum mihi abstuli redde quod meaÌ„ culpâ perdidi Savanarâ— medit in Psal Miserere c. I could not have desired thâ—â— presence but by thee these desires aâ—â— thine turn them not back without theâ—â— end I was well without thee as 〈◊〉 thought till thou camest to me aâ—â— since thy comming I fell asleep againâ—â— and was at rest but thou hast called 〈◊〉 and now Lord what wilt thou doe for me a little will doe me good and will blesse thee There is no sorrow 〈◊〉 this to have thy face hid and lusts and devils to break in Lord what and how many are the troubles of my soul Oh in the multitude of thy compassions help me who am compassed about with a multitude of evils art thou not set for the rising of them that fall and to be a repayrer of breaches is not thy name Iesus and is not salvation thy employment Oh be a Saviour to me and pull my soule out of the deeps remember the Covenant c. Thus take up words and courage and go to the throne of grace carry thine empty sacks to Ioseph thy brother for hee is Lord of all Egypt stand not wasting thy selfe in sad thoughts of thy misery but arise and pray turne the streames of thy griefe towards Christ hee will turne them into streames of joy sit not like Hagar weeping in the desart for her child that is ready to die for thirst is not the well before thee Christ is the fountaine c Omne imperfectuÌ„ redigitur ad perfectum sic nos ad Christum à quo omnis perfectio descendit Savanarol Expos 4. orat Domin let downe thy bucket and drinke and live goe with inditements against thy selfe in one hand and with Christs promise and thy petition in the other thou wilt be heard if thou wilt take this course then you proud lust and troops of hel you must pack and be gone you clouds of darknes unbeliefe must be scattered you chaines of death must get you hence here is no abiding for you for here the King of glory will make his temple his throne his resâ—â— onely come with the whole heart colâ—â— prayers and remissenesse of spirit lost what you seeke and fervent prayers wiâ—â— finde again what you lost be not discouraged here is the gate of life heâ— that dwels here is never from home not ever asleep extend d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your prayers as they Acts 12.5 stay til the almes come the thing is sure only the time is in the Lords hand many times prayer is lost because you waite not for the answer 〈◊〉 at the gate you need not feare to knock the Lord will not be angry
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
3 This testimony is holy holy formally originally effectively it makes holy more humble more contrite more watchfull more zealous more thankfull c. That assurance which breeds vanity contempt of ordinances neglect of duties security in sinne is deceitfull and abominable Thus of the Efficient cause The matter of comfort now the matter of spirituall comfort followeth That which is comfortable must bee such as can in some measure satisfie and fill the desire and appetite of the soule for so long as desire is held from her object there is an unrest and unquietnesse in the heart there will be a whining and crying of spirit there is paine in hunger grief in want now as desire is an extension or reaching of the soule after something futable so it is not satisfied But 1 Eyther by possession of the thing 2 Or by hope and expectation So that the proper object of spirituall comfort is 1 Things spirituall given to us and received by us here as the light of Gods countenance the quicknings of his spirit subduing of lusts successe in our prayers tasts of heaven c. 2 Things promised as in the former desire is turned into joy and the accomplishment of desire becomes a tree of life Prov. 13.12 so here it becommeth hope and this hope giveth comfort it is the Anchor of the soule and the best cure of sorrow in the want of things future y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee are saved by hope Rom. 8.24 The maine things of our life and happinesse for eternity are ours onely in the promise z Hoc ipsum quod Christiani sumus spei est Cypr. de boo pat Concerning these things note 1 That the promise gives as strong comfort to faith as things present to sense yea greater For 1 The things to come are greater 2 More permanent 1 Cor. 13. 3 Sure a Fidelis futura veluti praesentia possidet magis ea adesse putat quam praesentia Clem. Alex. so that faith makes them as present Heb. 11.1 2 The soule may have the comfort of hope yet lose that of sense it may finde the way sad when it beleeves the end will be sweet 3 If a man lose the life and comfort of hope hee loseth the comfort of sense his way will bee sad who is afflicted about his end 4 According to the strength of faith and hopes claime comfort is advanced when hope fluctuates and lookes for eternall life onely as possible or probable then comfort also is unstable and weake but when it lookes upon it as certainly future then the heart hath a full rest Now having seene the nature and Causes Comfort may bee lost let us come to the defectibility of Comfort It may be lost the tenure of grace and peace is not the same in point of Comfort we are but tenants at will and may in a moment be turned out of a heavē upon earth into a hell upon earth Comfort is not of the being but well being of the Saints it is rather a reward than grace and belongs rather to glorification than sanctification Not joy makes a Christian but grace as it is the light not the warmth of the sunne that makes day so that this may faile 1. God may suspend his testimony or 2. Hee may let in Satan to afflict or 3. Hide himselfe and not meet them in approches to him in combats for him c. I must cut my selfe short here for I see the booke swels bigger than I desire Let this therefore suffice for entrance into the businesse it selfe CHAP. XXXV Of the state and degrees of this sad condition NOw I come to the sad state of the soule wanting the comforts of the Holy Ghost God withdrawing himselfe in respect of that gracious effusion of his mercy and manifestation of his love to the soule shutting up those sweet streames of refreshment which were wont to flow Here I will speake of 1 The Case 2 The Cure The state of a deserted and disconsolate soule requires to consider of 1 The nature of it 2 Degrees of it 3 Effects of it 4 Cause of it First then let us see what it is It is an eminent and abiding uncomfortablenesse of heart towards God or a losse of that comfort which the soule was wont to have in God 1 It is a losse of comfort in God A man may have much unquietnesse It is a losse of comfort towards God and yet not be in this case we speake of discomfort except the object of it bee Gods displeasure or departure makes not a deserted case A man may be afflicted in his spirit many waies yet Gods wonted presence may continue As the conscience of some sinne may cause much sadnesse and mourning eyther some sinne stirring or some sinne acted may much afflict but trouble of reluctance or sorrow of repentance are there and will be there where God is most present Paul is a patterne in the first Romanes 7. and David in the other Psal 51. The sinnes of others may disquiet Rivers of teares runne downe mine eyes because men keepe not thy lawes Psal 119. Lot Ezra all that have most of God have most of these sorrowes and these sorrowes are no miseries but mercies there is much sweetnesse in this temper The troubles of the Churches may in a way of compassion and sympathy afflict yea outward afflictions may in a naturall way paine the spirit for a time and the soule may mourne because of its deficiencies and poverty wanting that compleatnesse of holinesse which it desireth b Non perfecte de aliquo gaudet cui non sufficit Aquin though present degrees of grace are sweet yea because sweete the soule is not contented being in a state of want it will be in motion till it attaine the fulnesse Philip. 3.12 but desertion imports a losse of comfort in God 2 It is a losse of usuall comfort as the former kinde of desertions is a losse of usuall quicknings A losse of usuall comfort so this is a losse of usuall quietnesse And as there are seasons in which God gives more of himselfe in way of quickning then he will constantly continue so he gives comfort sometimes in such fulnesse as shall not alwaies abide Not of extraordinary comfort every day is not a feasting day Paul was taken up into the third heavens but he came downe againe the Sunne doth not alwaies shine in an equall lustre God sometimes gives coruscations of glory but like lightnings they shut in againe As a father sometimes sends for his sonnes from schoole and makes merry with them at home but these play times come not every day they must to schoole againe and live under tutors and governours till they come to full age God opens himselfe much at some times 1 In speciall approaches of the soule to him then a man seeth and tasteth such things that hee is loth to depart but these comforts though