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
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
this is continued pag. 481 CHAP. 36. 3. The effects of this sad condition these are expressed according to the quality of the persons thus Deserted 1. As they are sleeping Christians and they are 1. Careless pag. 483 2. Declining in affection pag. 484 3. Apt to he drawne to evill ibid. 2. As they are awakened in these there are different workings 1. Evill effects as 1. Heartless complaints pag. 485 2. Fruitless complaints pag. 486 3. Great unquietness expressed in three things pag. 487 2. Good effects as 1. Sorrow pag. 490. 2. Longing desires pag. 491 3. Repentance ibid. 4. Subjection pag. 492 4. The cause of the restlesness of the soule without God pag. 492 1. From the condition of the subject expressed in five things pag. 492 2. From the object in respect of 1. The quality of it pag. 498 There are three things in God which cause the wound to bleed much ibid. 2. The relation in which God stands to a beleiver pag. 503 3. The operation of God pag. 504 CHAP. 37. 2. The causes for which God deales thus with his people pag. 506 1. To put a difference betwixt Heaven and earth ibid. 2. In judgement to the world pag. 510 3. To establish the godly in more full comforts pag. 512 Affliction of the soule doth advantage much to further establishment foure reasons of it pag. 513 4. The correcting and healing of some evill in his people 517. These evils are 1. Deadness and dulness of heart ibid. 2. Fearelesness of God pag. 519 3. Slightness of heart 521. expressed in three things ibid. 4. Living too much upon the creature expressed in three things pag. 525 5. Intractableness and stifness of heart pag. 528 6. Rigidness and unmercifulness to the spirituall estate of others pag. 530 7. Some great transgression pag. 533 5. To shew that God is the God of all comfort pag. 534 6. To revive their esteeme of mercy pag. 536 7. That others may be instructed pag. 538 8. To fit them for speciall service pag. 539 2. The cure of this sad condition pag. 542 1. In those in whom the cause is naturall pag. 543 2. In those in whom the cause is spirituall and it is applyed 1. To those that have slumbring and drowsie spirits pag. 544 2. To those that are awakened and see their losse to these are propounded 1 Perswasives 1 Comfort is their strength pag. 546 Three great assaults that a man is exposed unto ibid. 2. Sadness doth much hurt both to themselves and others pag. 549 3. Recovery is possible proved by five things pag. 550 2. Directives 1. Seeke the Father in the Son pag. 551 2. Seeke peace much pag. 555 3. Come in much love to God pag. 556 Love shews it self in two things pag. 557 Decemb. 4. 1638. Imprimatur THO WYKES THE DESERTED SOULES Case and Cure CHAP. I. That the godly are sometimes deserted THough most men since God and they parted in Adam live without God in the world Eph. 2.12 13. and are so far from him that they neither enjoy him nor know him yet there is a generation of men whom God hath made nigh by the bloud of Christ with whom he hath renewed that old acquaintance and amity which at the first he had with them Heu Domine Deus rara hora brevis mora Bern. in Cant. 13. and they with him which blessed estate as it is not here perfected so it 's often interrupted their comforts are sweet alwayes but short often there are but few if any whose joyes in a comfortable communion with God are not sometimes clouded with sorrowes in a dolefull elongation from him so that if you lay but your eare to the doore of their closets you shall often heare the daughters of Sion as heires of their mothers miseries complaining in their mothers language The Lord hath forsaken me and my God hath forgotten me Esay 49.14 If you six your eyes upon them you shall see Sions teares in their eyes her palenesse in their faces her sorrowes in their soules in consideration of and compassion to these mourners I spent some thoughts upon this sad subject Desertions then are either Common or Special These which I call common are such as all men share in by nature God having forsaken and withdrawne himselfe from Adam and all his posterity with Apostate Angels The speciall I shall handle as they concerne Godly The speciall I shall handle as they concerne Hypocrits Desertions as they concerne men truly regenerate are Gods withdrawing himselfe In respect of quickning quicting or cōforting of the soul Desertions as they concerne men seemingly regenerate are Gods withholding of those influences by which they had a kinde of life comfort spirituall To begin then with desertions as they concerne the godly I shall first speake something in generall of them and then descend to the more specials That which I shall say in the generals I will comprize in two things 1 That there is such an evill as spirituall desertion 2 How they are deserted That there is such an estate That the godly may be deserted proved it s almost lost labour to prove yet because as all in Christians is hidden and secret so nothing more than their comforts and discomforts I will and that in two words make it good we will call in two witnesses to give evidence to the truth The experience of the Saints Aske Sion By experience you have her verdict Esay 49.14 And Sion said the Lord hath forsaken me and my God hath forgotten me You see here the Church clad all in blacke bewailing her widowhood as one bereft of her dearest husband every word of her speech is bedewed with teares b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. l. de consolat ad Apol. and beareth a drop from her bleeding soule The Lord Iehovah he whose power and fidelity hath been to me as the pillars of the earth he hath forsaken me he hath cast me off My Lord he who was mine in covenant mine in communion he who was the joy of my life the life of my joy the strength the stay the spring of my life he hath forgotten me he hath cast me not onely out of his armes but out of his heart I am quite out of his love not onely forsaken but forgotten And in this Sion is not alone Aske David and you shall heare him as soon as you come neare him sighing sobbing crying soaring but what saith he what ailes him he telleth you Psal 22.1 My God my God why hast thou forsaken me See how well their testimonie agreeth how can a man looke upon David and not count him as a poore Orphan that is left in woe case friendlesse helplesse comfortlesse a but yet we will heare a greater than David that is the Captaine of our salvation the first head of the whole order c Christus Primicerius q. in primâ cerâ vel primus in cerâ antiqu s◠ilicet cereis is ebanturtabulis
lesse of God as when the Sun is clouded all things are proportionably clouded and obscured Againe if God actuate not and stir not up the minde to enquire after him and to behold him it will be but as the eye of the body in the time of sleepe which seeth nothing till it be awakened And lastly except God fasten and fix the minde upon himselfe and other spirituall objects it will be wandering and he that goeth from the Sunne goeth into darknesse This is the first of those evils forenamed which befals the minde in a time of desertion it is darkned though it have light still yet not so much though it see as much as it did extensively yet not intensively as a weake eye may see as many things as a better eye yet it seeth not so fully and clearely you may know all things that you have knowne but yet not iâ— that cleare and spirituall manner yet note that habituall light is not impaired but those beames of light which God is wont to cast into the soule are lessened And when it is thus with you that you have declined in your acquaintance with God and in your apprehension of the sinfulnesse of sinne the beauty of holinesse the excellency of Christ the preciousnesse of the covenant you have cause to sit downe and weepe for you have not so much of God in you as you have had CHAP. VIII The light and notions of a deserted man have not their former efficacie to affect impell repell and humble the heart THe second evill that befals the minde is inefficacie The second evill that befals the minde is inefficacie Prov. 10.27 vide Drus qu. Hebr. l. r. q. 11. The understanding by its light should be as the compasse in the ship to guide and order men and as the sailes and wings to set all in Motion and as the anchor to hold up in all stresses but when God leaves a man to himselfe how weake is this light and unable to discharge its office it hath not those effectuall operations that it had upon the soule 1 A man is not so affected with the things that he knoweth Not affecting as in former dayes time was when the apprehension of Gods love did worke mightily melting to repentance quickning to obedience encouraging to confidence filling the heart with gladnesse and glorying and the mouth with praises and songs of rejoycing but now the thoughts of divine love doe not so raise the heart So time was when the sight of sinne was a wound to the soule casting shame into the face and causing griefe in the heart but now you can behold your sinnes and cannot say as in the dayes of old Mine eye hath wounded my heart Lament 3.51 This weaknesse and inefficacie of knowledge is a signe you are in an ill case 2 A man is not so impelled to duty where God is present with much assistance Not impelling to good and abundant influences of his spirit there he rules and holds his subjects in a strict obedience the scepter by which he ruleth is the Word but not the word as it is written with Inke and lieth in the letter but as it is engraven in the heart and as it is in the throne seated in the understanding yea and as it is swayed by that invisible hand which worheth mightily in those that beleeve Ephes 1.19 When God holds backe the working of this power spirituall truths lie bound hand and foot and put not forth themselves in their former regall power which they did exercise as Gods Vicegerents and Vicerours to command and governe but the heart enjoyes a wofull liberty and tolleration in a barren and unfruitfull conversation the Majesty and mercy of the great and gracious God doth not constraine b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significantius forsan constrictos tenet nos ut luc 19.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hen. Steph as it doth in those who enjoy God 2 Gor. 5.14 But as if the heart had none to feare and nothing to hope for or none to judge it it is dull carelesse and heedlesse in former dayes the minde which is Gods statute booke and the monitor in a man was often suggesting counsels and perswasions crying as that voice Esay 30.21 This is the way walke in it when ye turne to the right hand and to the left that is in all your wayes but now it is silent and become like those idoll shepherds that had eyes and saw not and tongues but spake not it was as a law having an obligatory and binding power Rom. 7.23 so that there was no peace but in holy walking but now that light is become weake and the whole man is out of order 3 A man is not so restrained as he was Not restraining from evill this is one office of an enlightned minde to be as a bridle to corruptions and a checke to impetuous lusts there is a great power in the naturall mans conscience when God awakens it and sets it on to limit the boundlesse spirits of men unregenerate as we see in â—â— laam who though he had a good mind to pleasure Balack in hope of profit yet durst not the light within him durbed him and held him so strongly back that a house full of silver and gold could not draw him but when God for the hardnesse of mens hearts ceaseth to quicken this light it becomes weake and men are let loose to all evill as those Rom. 1.26 because they imprisoned the truth which would have ruled in them therefore God gave them up to a reprobate minde c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. mentem sine judicio Beza at hoc minus malum est saepe naturale mens ergo reproba est judicium perversum distortum pravum quo insanda juditabant licita Cor. a Lapid Est Paraeus c. Vid. Camer defens finem versus So in the godly there is a renewed conscience an understanding enlightned with saving light which while God by continuall pulsations and motions keeps waking becomes a strong banke to preserve the soule from the overflowing rage of sinne but when God ceaseth to worke in it then the heart is left like a ship in a storme when her cables breake or faile David in his grievous foile which he suffered knew that adultery was a sinne yet God not adding his influence to this light it became too weake to raise up resolutions sufficient and to chaine up that monster in his soule 2 Sam. 11. And Asah had light enough to convince him what a sinne it was to rob Gods treasury to make a present to send to the King of Syria that he might curry favour with him yet he adventures upon this sacriledge his knowledge could not hold his hands from doing evill no not from imprisoning the prophet who did his duty 2 Chron. 16. so that if you be lesse restrained by your knowledge it is a signe that the power of God is not so much put forth
with weeds and so turned from a garden to a desart so God leaves men that they may act themselves so it is said God left Hezekiah to try him that he might know all that was in his heart 2 Chro. 32.31 A man would not thinke that he is so bad as he is while he enjoyeth an abundant ayde of spirituall grace as while the soule is in the body that putrifying quality and the filthinesse of it doth not so much appeare but when the foul hath left it then it becomes a rotten unsavoury carkasse and a foule chanell while it is fed with the continued issues and streames of pure water from a clear fountaine sheweth not its filth but when the streames are cut off then the foulnesse of it discovers it selfe If God doe but take off his hand and cut off the influence of his spirit and slip the collar of our vile affections oh what monsters start up and what a cage of uncleane birds what a den of beasts what an habitation of devils doe our hearts appeare to be what a blacknesse of darknesse covers the earth when the Sun is gone yea the aire that now seems so lucid and cleare how fild with darkned stormes and fogges is it when the Sun withdrawes it self Herein is shame cast upon the soule and a man is made vile in his owne eyes when he seeth his owne Image and complexion and findeth himselfe overgrowne with botches and sores rising from abundance of filthy humours in his soule he that in the day and Sun-shine of quickning grace thought he had beene freed from his lusts shall wonder with shame and astonishment to see in the night of Desertion what darknesse will appeare and what fell and fierce lusts will shew themselves like the Lyons of the evening raging for their prey 2. Of weaknesse It discovers a mans weaknesse and emptinesse d Solutum et liberum Deo est suos sibi aliquando permittere dum sinit in iis extare humane infirmitatis argumenta utse noscant etsi sanctos esse esse tamen homines Camer defens de grat et lib. arb c. 9. now a man shall discerne by his deadnesse in disposednesse unmeetnesse to all good how great the insufficiency of nature is and how little he hath attained in grace a childe that is carryed in the armes seemes tall and when it is led by the hand of the Nurse and upheld it seemes to have more strength than it hath indeed but being left unto it selfe the great weaknesse and feeblenesse of it appeareth A Christian may have high thoughts of himself while he is sustayned in his way by a divine manutenency and carryed on with plentifull gales of auxiliary grace but if God be pleased that this wind that bloweth where it listeth Ioh. 3. turn from him he shall see that thought himselfe a pillar in the house of God that he is but a bruised reed and he that conceived himselfe rich Desertion gives a fuller knowledge of grace is poore and miserable blinde and naked Apoc. 3. 2. Gods withdrawing of himselfe gives a fuller knowledge of his grace 1. In the freenesse of it when a man seeth the depths and worlds of wickednesse in his nature Of its freenesse and discerneth what a loathsome Sepulchre and receptacle of rottennesse his soule is now he stands wondring that ever he should obtaine this mercy that the Spirit of eternall life should be given to him he wonders to see God take such a briar to plant in his owne house yea to graffe it into that true Vine his beloved Son that the waters of life should run in such a channell so full of filth that so great a God should come under so base a roofe and such a dunge on and den of devils should become the Temple of the Holy ghost 1 Cor. 6. 2. Needfulnesse The necessity of grace e Ideo quisque nostrum bonum opus sus cipere agere implere nunc scit nunc nescit nunc delectatur nunc non delectatur ut noverit non suae facultatis sed divini muneris esse vel quod scit vel quod delectatur c. ideo sanctis suis alicujus operu justitiam non tribuit vel certam scient am vel victricem delectationem ut cognoscant non a seipsis sed ab illo si esse lucem quâ c. Aug. de peccat merit et remis l. 2. c. 19. and of a continuall supply of ayde this is sure a Christian lives in a continuall dependance and hath not a sufficiency in himselfe all our stocke would be soone spent if we had not continuall supplies from heaven our fulnesse is not in our selves but in our head suppose a vessell cracked and apt to lose all it receiveth set to the conduit cock it hath now a fulnesse from the conduit and while that runs it cannot be empty but if the cock should cease to run the vessell would soone be emptyed those that are in Christ live but it is Christ that liveth in them Gal. 2.20 our life is not so much in our selves as in him our life is said to be hid in him yea he is called our life Col. 3.3 4. In the naturall body the members have life in themselves yet we know the life of every member is not so much in it selfe as in the heart and head and this appeares because if there be a failing of spirits either vitall or sensitive all the body sinkes and hereby we are taught the necessity of the grace of God because if that be withdrawne we wither as a blasted arme of a tree oh how wofully doth the goodly fabricke both of an enriched heart and an heavenly conversation come tumbling downe if God withdraw the props of supporting and assisting grace f Voluntas sine te quid agit nisi quo procul exulet a te praecipites semper calles devia motu ingressura suo nisi fessam tu bone aegram suscipias referas foveas tuearis honestes c. Prosper God by his spirit doth lead and draw the heart to him but when this bias is taken off by which the heart was wheeled up the hill it is carried with great swiftnesse downe ward to sinne and the world Davids fallings had taught him this lesson to see a need of a stronger support than his owne g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chiysost hom 12. ad Antioc therefore prayed Hold up my goings in thy paths that my foot-steps slip not Psal 17.5 yea and he acknowledgeth God to be his strength and stay and rocke and he that doth establish his way and carry him in it I am continually with thee but whence was it thou hast holden me by my right hand Psal 73.23 My soule followeth hard after thee what enabled him thy right hand upholdeth me Psal 63.8 Thus then God for this end sometimes suspends the workings of the spirit of power from us that we may see a necessity
God doth plentifully recompence the diligence of the Saints in their spirituall affaires and this he would have all men beleeve in their first comming to him That he is a rewarder of them that seeke him diligently Heb. 11.6 But it is just that he that labours not should not eat he that digs not for the pearle should not finde it but that the fruit of spirituall slothfulnesse should be a decay in spirituall estate 3 Neglect of duties and exercises of godlinesse you know the promise Neglect of duties To him that hath shall be given c. Matth. 25. that is he that useth his taknt with fidelity and sedulity shall increase in the same talent I say in the same i Abbot in Tomps Diatr for else it holds not that he that useth the talent in one kinde shall thrive in another for what a man soweth that shall he reape but such as are idle and negligent shall grow worse and worse duties of godlinesse are a Christians trade and he that is slacke in them shall be on the losing hand God will punish the unfaithfull servant and the wages of the idle shall be rods and stripes Now the failings in duties are these 1 When they are omitted Not done this hinders spirituall growth k Inaequabilitas in bono non modo est impedimentum progressus sed causa regressus c. Plut. de profectu virt for not onely contrary acts of vice but cessation of acts of vertue doth weaken the better part we must not think that the livelines and vigorous stirring of spirit gotten in our approach to God in any duty will last alway we live by prayer and reading and meditation as we do in the flesh by food and sleepe and other naturall refections and as the body though it be filled to day and spirits are much cheared yet if there be not a constant use of food it will wax weake so it is with our soules l Quae sunt in motuad finem perficiuntur per motuÌ„ ad finem quia per motum fincm assequuntur Aquin. if they doe not daily and constantly feed themselves in God become feeble and languid yet it must be noted that it is not meere omission but the voluntary omission of duties which hurteth when the heart hangs off and forsakes it as a thing unpleasant then it is in the way to lose it selfe and much of that sweet communion which it had for when the heart withdrawes from God then God withdraws from it Lev. 26.27 28 2 Chron. 15.2 2 When though duties are not omitted yet are slightly done Ill done a Christian may as well lose by doing good evilly as by doing what is evill and as well by misdoing of good as not doing remisse acts weaken habits as well as contrary acts m Aliqui actus ab habiâ—u procedentes diminuunt habitum si negligenter fiant lazinesse and idlenesse in spirituall endeavours are sccret theeves robbing us of many heavenly influences from above cold prayer is like a bow slacke bent which will not deliver the arrow home to the marke where God reaps most he soweth most if we sow to the spirit we shall reape of the spirit any duty which is not spirituall and lively is like a sacrifice without life which God will not accept n Sapiens nummularius est Deus nummum nec falsum nec fractum recipiet Bern. de temp 109. all is lost labour which is not done in the spirit and as our actions are formed by our spirits so our spirits are much formed by our actions he that accustometh himselfe to doe good superficially will become superficiall in goodnesse we should never come to God in vaine nor thinke the duty well done till we finde God p Nunquam abste absque te recedo Bern. ep 116. 3 Private and secret converse with God in duties Especially private duties a man may doe much in the view of others with abundant flashes of affection yet have little of God publike actions are often though materially spirituall yet formally fleshly being produced by humane respects the heart filled with ambition or such other advantage which fils her sailes for the present and beares her on but that which hath its rise from fleshly principles doth not worke to the advancement of spirituall grace secret duties are free from such mixtures and ingrediences as doe debase both the action and the spirit and to a well tempered soule are very precious Consider then what you are in secret where no eare can heare no eye can see no hand can reward but Gods alone â—â— What are you in confession of personall failings in supplication of such supplies in thankfulnesse for such mercies as none are privie to but God and your selves for if you be lesse active and serious in your retired and closet duties then in those that are more open and publike it is evident that something without you doth make the difference and if worldly motives are the wheels upon which your hearts are moved it is no wonder if God meet you not with largesses of quickning grace 4 Not watching this is a great cause of declining for the way is narrow Not watching the heart apt to stray q Nihiest in nobia corde fugacius Greg. past cur part 3. c. 1. §. 15. and there are many things to drive and draw you from the path of life r Hostem foris non habebat domi tamen reperit de Solomone dictum Can. de repub heb l. r. 13. nunquam cessat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Hannibal de Metello apud Plut. and though there were none without us to put us out of the way yet there is a sinfulnesse resident in us and active and when you goe from God you goe from life for your life is in him and from him in nature causes worke strongest in a propinquity as the fire communicates more its heat to that which is neare it then to that which is farre distant from it so the closer we keepe to God by a watchfull and diligent carefulnesse the more he powres into us of his fulnesse By nature we were afarre off and in that condition we were like those in the remote Northern parts which darknesse and desolatenesse doth inhabit because the Sunne hath little or no converse with them we were then without God without Christ and without hope in the world Eph. 2.13 but by grace we are made neare and so have fellowship and communion with God but if by heedlesnesse and folly we goe out from him we have cause to blame none but our selves that we are lesse happy in the enjoyment of him yea if God let loose upon us corruptions from within and tentations from without to beset us and much to spoile pillage waste and weaken us CHAP. XVI Of grieving the spirit causing desertion GRieving the spirit Å¿ Res delicata est spiritus Dei Tert. this causeth God to withdraw
or at meat or in bed have beene forced to lay by all and to go to prayer or c. 2. Satan Satan puts men upon more as hee is sometimes an Angell of darknesse withholding men from good or drawing to evill so hee is sometimes as an angell of light exciting unto good For 1. It is his principle and constant rule as much as hee can to saile with the winde and to row with the tyde to joyne himselfe to the tempers and spirits of men in their owne way and if hee finde principles and dispositions not altogether so fit for his turne i◠hee cannot change them hee will rather use them as he findes them the◠crosse them So he found in the Iewis a great zeale for the Law of Moses and he makes this use of it to set them against the Gospel Saul also was one that made conscience as it seemeth of seeking God before he went to battle and hereupon Samuel not comming according to expectation Satan puts him to offer sacrifice himselfe and did it with that impetuousnesse and importunity that though Saul knew it was not his office yet the case standing as it did He forced himselfe and offered the burnt offering 1 Sam. 13.12 2 Satan hath in this way a great end he brings men by it into great straits what have the Iews lost by that misguided zeale and religious disposition and by this he wearieth and tyreth out the spirits of men in their way and breeds in them a dislike and wearinesse in religion riding the soule as it were out of breath so we have knowne many very forward and active for a time but now as wearied men they are laid down to rest and their life is gone By this also he works ill effects on others who by the rigorous courses of men religious looke upon religion as a tyrant who is able to summe up his treacheres what a plot was that which hee had at Corinth His device was to get advantage upon them 2 Cor. 2.11 and how he seeth a zeale in the Church against the offender and a mournfull spirit in the poore man and now he drives on the Chariot and works in the zealous spirit of the Church that they may hold on in a severe way against him that so He might be swallowed up of overmuch sorow 2 Cor. 2.7 Quest How a man may know when he is pressed to good that it is by Satan Answ Answ It is a sign Satan puts on to good The print of his foot will bee found where he hath been and though he put upon good yet it is ever in an ill way as for instance he may be discerned 1 When he divides piety from mercy When piety and mercy are separated and carieth the soule on without care of the body when God comes he comes with much goodnesse and as Iacob drave softly as the children and cattle were able Gen. 33.14 so he will not so put on the soul as to destroy the body grace and the law are for the perfection of nature not destruction the religion that Satan deviseth is hard and cruell how did the Priests of Baal cut and launce themselves even till the blood poured out 1 Kings 18.28 The Jewes learned of God to sacrifice beasts but of Satan to sacrifice their children They burned their sons and their daughters in the fire which I commanded them not neither came it into my heart Jer. 7.31 rather then his servants shall be oppressed he will lose his right I will have mercy and not sacrifice Mat. 12.7 Yet we must not presse this rule of mercy too far to an immoderate indulgence unto nature the soule must not be too much loser by the body nor God for man nor must this be extended to the base favouring and sparing of our selves in times of persecution For he that so saves himselfe shall lose himselfe Luke 9.24 If you send your servant upon businesse of great concernment and he fall sick and so do not what you expected you excuse him but if hee say as the sluggard Prov. 20.4 the winde blew and the ayre was stormy and wet and cold you will not take this well So when you cannot do him service through disproportion of your strength to your work he will beare with you but what ever it costs you from men and devils when you know his will as you are able you must obey 2 When he divides betwixt piety and charity When piety and charity separated as when the Jewes devoted so much to pious uses that they left nothing for their friends no not for their parents but when their father and father in necessity asked reliefe they said It is a gift by whatsoever thou maist be profited by me Mat. 15.5 that is to say that which thou askest for thy supply is given to another use and I have nothing for thee Again when men walk in such a way of religion that they provide not for their families which is so far from Christianity that the Apostle saith He is worse than an Infidel that provideth not for his family 1 Tim. 5.8 Again when servants bestow that time with God which belongs to man God never demands of you that which is not yours he never requires you to rob your masters to pay him 3 When without order and reason When without order as when you are put upon one duty in the season of another as when your calling refreshing occasions truly and necessarily call you one way and yet conscience driveth another or when you are hearing to be put upon reading Again when you are put upon extraordinary duties without extraordinary occasion or when put upon such actions as belong not to your place as Saul to offer sacrifice Vzziah to burne incense Let this suffice for the first way of answering the question The second way of answering is by Proposition 2 Answ to the main Quest by propositiō 1. Proposition There are bounds of duties of godlinesse Godliness hath bounds for the law is full of reason now reason requires no action without limits if it bid a man eat give labour c. it together with the matter includes the measure if a master bid his servant goe and say not whither and how far how can the servant obey whē he knoweth not his masters minde if I would have an house built or a garment made except I appoint the bounds and measure how can the artificer fit my desire Now there are bounds for extension of actions Now there are bounds for limitation of actions The bounds of extension shew how far you are to goe First for extension And I will in generall lay downe three rules to finde this out how much you must doe 1 Ability and opportunity Ability and opportunity Where much is given much is required and to whom men have given much of him they aske more Luke 12.48 Where God soweth much he will reap much that may be
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
words are a strong expression of his deare and faithfull affection the mothers affections are deare and tender so are mine the mother loves her childe because it is the fruit of her wombe I also have begotten thee and thou art my childe the mother is most tender to the sucking childe which cannot help it selfe if it cry she cannot hold you also are such before me the mother may possibly forget but I will not you are alwayes in my eye and if I cannot forget my selfe I cannot forget you for you are engraven and imprinted in my hand Thus God hath comforted his people and will have mercy upon his afflicted Esay 49.13 He comforteth those that are cast downe 2 Cor. 7.6 When the heart mournes much God will shew himselfe For 1. the end of sorrow is not to afflict but to profit not to cast downe only The end of sorrow is not affliction but healing but also to raise up when God casteth sorrows upon the wicked his end is to afflict and to punish and their sorrows doe attain their end when they lye like loads oppressing their spirits but that which is a curse to them is a cure to the godly their mourning is but sowing in teares to reap injoy sorrow in the spirits of such is like the raine upon the grasse it puts the soule into a flourish it makes it yeelding and tractable as wax when it is softned wil easily receive impressions and metals dissolved are apt to be drawn out and to be moulded as you would have them Sorrow is better than laughter for by the sadnesse of the countenance the heart is made better Eccles 7.3 the sad lookes of others hath a naturall force to work seriousnesse and consideration in us much more when our owne hearts are full Ahab himselfe would do much in a pensive fit and Manasseh his monstrous spirit was tamed by sorrow God brought upon him the Assyrian and hee bound him with fetters and carried him to Babylon and when he was in affliction hee besought the Lord his God and humbled himselfe greatly before the God of his fathers and prayed unto him 2 Chron. 33.11 12. You see the sweet fruit of this bitter roote and what was the issue God was intreated of him and heard his supplication and brought him again to Hierusalem into his kingdome ver 13. 2 The greater sorrow It makes a fit object of mercy the fitter object of mercy mercy is for the miserable and none more miserable then such as mourne in the losse of communion with God this wound is the deepest and most bleeding of all wounds the soule in such a case hath no help in all the world all things yeeld not more then a drop of water upon Dives his tongue Look now upon the nature of God and you shall see him full of mercy upon the promises they also are full of mercy upon the wayes of God they also are full of mercy therefore if you clothe your selves with the garments of heavinesse and can come before God with spirits much lamenting after him he will appeare to you Hee will revive the spirit of the humble q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Esay 57.15 3 Much sorrow will put upon strong pursuites after God it will make you full and strong in prayers and the power of prayer is great with God it makes the soule to run to Christ and to improve all the hope and faith and interest that it hath in him and they that seeke the Father in the Son shall finde him 4 Now God will be welcome when the soule is bitten with his absence God leaves his people because they slight him but when they have learned to prize him now he will come no place fits him but the highest and now God is lift up when the heart in the presence of all things which were delightfull and precious pines after him love is seene in sorrow we grieve much in the losse of that we love much 2. Then sorow prevailes with God Secondly when it is ingenuous when it is ingenuous 1. When for the cause not losse onely When not onely for the losse but for the cause when you can mourne not onely that you are Deserted but because you have sinned when you can grieve much that you have procured this evill 2. When not onely for sadnesse but also for the sinfulnesse of the losse When your sorrow is not onely because of the misery of such a state but also for the sinfulnesse there must needs be many feares and great anxieties in such a soule as seeth it selfe left of God but a holy heart will grieve for this not onely that it is fallen into such misery but also and especially that sinne hath regained strength that the life and lustre of holinesse is so weakened Grace hath a great beauty in the eye of him that hath it r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. orat 5.6 and sinne carrieth in it the greatest deformity and misery unto him so that such a one mindes not so much his ease as his cure yea his heart is carried in such strong desires after God that it overlookes its suffering weeping is no burthen and so that he might recover his losse though it come through a storme of feares cares griefes he would count himselfe happy another man who hath no greater thing to feare or desire then hell and heaven dwells upon his feares when he is affraid and is held in them and if he could be delivered from his feares he would be at rest but a godly man though he feele his troubles yet would he not count his case happier if these stormes were downe but he will mourne still till he be restored to his former life in God David was not satisfied till a new heart was created in him and a right spirit renewed Psal 51.10 11. 3. When not for losse of comfort onely but of God also When not onely for the losse of the comfort and sweetnesse in a holy converse with God but for the losse of God himselfe a child hath much comfort and reliefe from his father but when his father is gone he doth not onely lament his losse of comfort but his losse of his father so the wife more laments the losse of her husband then of her good by him when a man seeth what he hath lost he cannot but mourn to think what daies he had when he lived under the wing of his gracious father but yet all the comforts that ever he had or hoped for doe not lye so heavy as God himselfe For to a godly man all comforts and graces and all good that he receiveth doth serve to lead his heart to and to fixe it in God God hath his end here for he sends out these but as Ioseph sent Chariots to bring his father and brethren to him all these things are but conveyances and servants employed betwixt God and his people to invite and draw their
but full of troubles and exigences God by his mighty power did worke greater things for them then ever after yet was hee still their God At the first comming of the Gospel the way being new and so subject to cavils and persecutions which Christ knew the world would raise against it he poured out more of his Spirit and wrought with more glorious power then in succeeding ages yet the promise of Christ stands firme Loe I am with you q Christus nobiscum 1. Politice ut Rex in regno Dux inexercitu 2. Oeconomice ut Pater in domo 3. Ethice ut ratio in homine 4. Physice ut anima in corpore Cornel à lapide to the end of the world 3 At and about the time of conversion there may be more quicknesse and vivacity of spirit then afterwards At the first conversion and hence many conclude that they are sinfully abated and that they are fallen from their first love But although I doubt not but that it is indeed a just complaint in many yet I beleeve that some doe charge themselves without cause Note therefore that by two things there may bee a greater flush of affection at that time then in after time 1 The newnesse of the condition naturally new things affect much the suddennesse of the change to be translated from blacknesse of darknesse into marvellous light doth greatly affect them in this case distinguish betwixt solid affection and fleeting passion the soule of a new convert is put into a kinde of astonishment to see so strange and sudden a metamorphosis as if he were become another man and the whole world turned upside downe so that heaven stands where the earth did and the earth in the heavens place high things are made low and low things are set on high these things put the soule into a maze but much of this will weare off suppose a man going to execution in great heavinesse and feares and in the way his pardon with promise of the Princes favour is brought to him me thinkes I see his heart leaping his spirit dancing and the man filled with abundant joy But marke him and in processe of time you will see much of this vanishing yet his life is still as deare as ever or suppose two persons marryed sweeth conjoyned in deare affections and after many dangers and difficulties happly enjoying each others desired company what a flush of joy what a violence 〈◊〉 affection is mutually expressed but 〈◊〉 time much of this ceaseth but true loâ—e still remaineth Count not all that grâ—â— which is working at the time of the 〈◊〉 conjunction of Christ and the souleâ— there is much passion in it yet such at is holy and good but as it was stirred upon a speciall occasion so the occasion ceasing it may cease and yet the caâ—â— may be good the Iews were as theâ—â— that dreamed when they were first delivered but that dreame did not alwayes last the lame man when he was firâ—â— healed was seen walking and leaping and praising God Acts 3.8 but thoughâ— he was alwayes glad of his recovery yet he did not ever leap and dance 2 God doth more at the first conversion for his people 1 He gives more assistance for now â— man is entring upon a new way a way of difficulties and all the power of hell comes out as Pharaoh to reduce their escaped captives therefore God covers them with his hand and fils them with strength to grapple with this legion and â—o break through these difficulties 2 God often poures in much comfort it that time When the Prodigall was returned his Father made him very welcome and calleth to his servant Bring forth the best robe and put it on him and put a ring on his hand and shooes on his feete and bring hither the fatted calfe and kill it and let us eate and be merry for this my Son was dead and is alive he was lost and is found Luke 15.22 23 24. Here was more then of necessity not only shooes but a ring not onely clothes but the best robes here is feasting and joy and cheare This Son was as welcome afterwards yet had not this entertainment every day it may bee some of that comfortable presence of God which hee then affords some of that abundant joy may cease because it was given upon a speciall occasion anâ— yet no just cause given to raise such saâ— thoughts that God hath for saken you 4 There may be lesse activity Activity of spirit varieth much as the body changeth no from change of the spirit but of nature the body may be more feeble sicknesse or age may clip the wings of activity take off much of a mans former vigor the body is the instrument of the soult and as he that rides upon a weak and tyred horse cannot ride post so when the oyle of naturall life and vigour begins tâ— wafte it cannot burn so cleare as it was wont wee see in sicknesse when the naturall strength is decayed how the losse of spirits degrades them from that high lustre wherein they were admired in the time of health by the way it may be a Caveat and warning to carelesse and dilatory spirits to be better husbands in opportunity and while their blood is full in their veines and their arteries are rich in spirits to take hold of time by this golden forelock and to make their voyage while they have full tyde and winde lest when death creeps on and by diseases hath dismounted them from their vigour they finde darknesse and sleepinesse to binde them in chaines But for those whose feete did run in the wayes of God and who were as the winged bird when youthfulnesse and vigour was in them and their breasts did flow with milke and their bones were full of marrow though now nature being decayed they seem lesse yet their case is safe and good Alas when the keepers of the house tremble and the strong men bow themselves and those that looke out of the windowes are darkened and when the Almond tree shall flourish and the grashopper is a burthen and desire falleth when the silver cord is loosing and the golden how breaking when nature is brought to this low state how can it be that there should bee that livelinesse of soule which was before Second false Rule they think they are deserted because they doe lesse It is dangerous to abate in doing Eccles 12.3 4 5 6. Second false rule Men think they are in this sad condition because they doe lesse then they have done And I say that this is an ill signe simply considered because all things worke as they are and I desire not to be mistaken here for I would not be so injurious to God or cruell to men as to nourish a slothfull and backsliding person in his Apostacy and carelesnesse but I say this that it is possible lesse may be done then hath been yet without all losse of life for besides
seene nor eare heard nor c. 1 Cor. 2.9 The Gospel is divided into Doctrine The Gospel is divided into History The Gospel is divided into Prophesie 1. The Doctrine hath in it somewhat that is evident and easily falling in with reason for there are things in it appertaining to naturall Philosophie as elements men beasts trees c. to Ethicks as all the morall rules and vertues to Oeconomicks precepts for ordering of families to Politicks lawes for Cities and Common wealths These a naturall understanding can deale with But there are other things of more high nature which are called Supernaturall as the Trinity Incarnation Resurrection c. these are above reason 2. The History this is of things past and have no evidence to sense for what can the eye see of Paradise the Flood the Arke c. nor to reason by any thing in themselves how should reason conclude that such things have beene but that they are related and revealed 3. The Prophefie this is of things to come and so to come as that a man cannot see them as a Philosopher may see the effects in their Causes for they come within such a course nor can any creature by reason conclude their futurity but as their being depends upon Gods Will so their manifestation that they will come is only by Gods Word Hence it is that nature being so unapt to receive things upon trust and desiring to see all hold to rules of sense and reason is very hardly brought to beleeve the Gospell Because of this unbeleevingnesse wee need a divine assistance which is the working of faith and witnessing unto faith or to the beleever the truth of the Gospell there are many witnesses of the Gospel therefore it is frequently called the Testimony there is a cloud of Witnesses miracles Heb. 2.4 the Ministers and Apostles and Prophets among them especially Acts 10.43 c. 26.16 c. 5.32 the Saints Esay 43.10 but the Holy Ghost is the head of this Grand jury Heb. 10.15 1 Ioh. 5.6 he comes with his testimony and setleth the heart in assurance of the Gospell that it may finde firme ground and sure footing so long as faith is wavering comfort will be unstable the house cannot be strong if the foundation be weake the Gospell is the foundation and if that bee laid firme the whole fabricke of peace will stand strongly able to beare out all stormes and tempests The second question is concerning themselves Their interest and their interest in the Gospell For though a man know clearly what that faith and holinesse is which gives him a reall title to the promise yet he may be unable to know his faith to be that faith There bee many things which make true faith often hardly discernable 1. Great imperfection it is hard to know certainly when 1 plant is newly put up above ground what it is a low faith hath but little evidence there is a light in every grace to shew it selfe but as it is with some starres they are so small that they are scarce seene so a man may have faith and yet not be able to say positively and peremptorily that hee doth beleeve 2. The similitude of false faith and true a man may know in generall what is requisite to the nature of gold yet when he comes to apply his rules he may bee puzzeled because art can exactly imitate nature yea so as that a famous Painter was deceived by a flye which though it was artificiall yet he thought was naturall 3. The conscience is not alwaies a competent Iudge because it may be clouded with feares and jealousies 4. Satan often doth so snarle this question that the soule is not able to extricate it selfe Wee need therefore the helpe of the Spirit whose Office it is to be our Comforter And as conscience in its Court is witnesse advocate and Iudge n Ipse accusator Iudex Carnifex vermis remordens Quintil. l. 5 Instit so is the Spirit he is a Witnesse giving evidence concerning the fact that this is done i. e. that the man doth beleeve he is an Advocate to plead the lquity of his Cause and that by the law of grace he should live he is the Iudge by pronouncing sentence applying the Law of grace in a judicial way and saith the soule shall live But all are comprized in the testimony for it is a testimony clearing and determining the Case That there is such a testimony (o) S.S. donat animae pignus salutis scilicet test imoniuÌ„ quod silius Dei sis of the Spirit as doth evidence the â—yuth and sincerity of grace and consequently a personall interest in the promise appeares farther by these Arguments 1. Ber. Serm. 2. in Pent. ArgumeÌ„ts proving this testimony The spirit of bondage and the Spirit of adoption are opposed each to other Rom. 8.15 Now the thing wherein they are opposed is their proper working the one causing feare the other peace Looke then into the worke of the spirit of bondage and you will finde 〈◊〉 doth not onely enlighten the soule to know and apprehend in generall wrath against sin and to apprehend what sin iâ— but it evidenceth to a man particularly that his waies are waies of sin and conse quently works a kind of plerophorie of hell a dreadfull expectation of wrath upon himselfe so that a man comes to conclude upon conviction I am the man who have transgressed and I am the man which except salvation come to me in Christ shall be damned And as the spirit of bondage thus joyneth in the sentence of condemnation by stirring up clearing fixing and strengthening the conscience in like manner the Spirit of adoption worketh with Conscience in the sentence of absolution reconciliation and adoption 2. If the Spirit be a Comforter which will not be questioned it must witnesse the truth of our beleeving and by that our interest in the promise because till this be done till a man bee assureâ— that his faith is saving hee cannot bee satisfied in this question which now troubleth him whether hee shall beâ— saved or whether mercy be his portion There are three maine steps to comfort 1. Salvation comes through Christ in the free promise but here it yeelds 〈◊〉 other comfort but this it may bee miâ—â— if I receive it 2. The heart goeth 〈◊〉 to take hold of salvation this is a farther step to comfort and here the foundation is laid but yet though this bee sufficient to life and salvation in the end yet it is not sufficient to peace and consolation at present a man cannot bee satisfied till hee attaine a third thing which is this a knowledge that hee hath rightly and savingly received salvation 3. If the knowledge of the true definition of faith and holinesse were sufficient to give assurance to him that truly beleeves that he doth truly beleeve then none that are so qualified and doe reflect carefully upon themselves can be uncertaine or doubtfull whether their faith
will bring all the enemies of Christ under his feete and if there be a treacherous disposition like Ioab exalting Adoniah into the throne of David God will bring it downe Christ must have his owne place the throne must not be given to another If you so set up the world that you count it happinesse and seeke it more than Christ and are more carefull to leave this then Christ unto your children God will arme himselfe against you to subdue this treacherous conspiracy and rebellion against his anointed 5 Intractablenesse and stiffenesse of heart this is another cause of the clouding of our comfort God deales with the heart by coards of mercies and by bonds of affliction but mercies move not and afflictions prevaile not therefore God takes another course as Physicians when gentle meanes profit not apply sharper God wil not lose any whom he hath called therefore if they be stubborn and stand like rocks against all ordinary meanes he will come upon the tenderest part and use the sharpest way and when he comes in stormes and clouds who can abide it his rebukes are more terrible than thunder The spirit of a man may sustaine his infirmities but a wounded spirit who can beare Now the soule is hard set and comes upon her knees to submit her selfe and melts like waxe and yeelds to any thing it seeth an absolute necessity of agreement with God when it is beleaguerd with such trouble on every side David had enough upon him to have humbled him but his heart was strong till God put the cup of trembling into his hand and this wrought so that it fetched up all and brought the man in frame Clay is easily molded but the marble must have many blowes the Sun beames will melt the soft but brasse must be put into the fire A tender sprig is easily nipped but a stiffe Oake must be hacked and hewed before it falls A stout spirit brings much sorrow upon it It is a grievous temper if it be not bowed to God it groweth worse and worse if it be bowed it is often with great violence in naturall causes resistance increaseth the vigour and operation of contraries when fire and water meet in strong opposition how doth the stronger rage till he have got the victory If a man enter the lists with a stout a strong Antagonist he calls up all his spirits and power that he may get the conquest If a King send to deale with rebells if neither proffers nor patience nor counsells nor favours can prevaile he armes himselfe against them God will overcome if faire meanes doe not the worke then he awakes himselfe as a Lyon and comes as a man of warre and le ts flye his arrowes into the soule Iob 6.4 God tryed Ephraim divers waies but his heart yeelded not at last when warning pieces did not bring him God mounts his Canons against him and gives him a broad side For the iniquity of his covetousnesse I was wroth Isay 57.16.17 and then hee strikes sayle and yeelds Ierem. 31.19 6. Rigidnesse and unmercifulnesse to the spirituall state of others the Saints are sometimes much wanting in bowells of pitty and tendernesse and apt by censures neglects contempts and rough dealing to break the bruised reed it is hard to pitty much till they have felt much for this cause Christ was a man of sorrowes that we might be assured of his compassion c Haudignara mali miseris succurrere disco Dido Virg In all things it behooved him to be made like unto his brethren that he might be a mercifull and faithfull High Priest in things pertaining to God to make reconciliation for the sinnes of the people for in that he himselfe hath suffered being tempted he is able to succour them that are tempted Heb. 2.17 18. God chooseth broken vessels to powre comfort into that it may diffuse it selfe upon others Whether we be afflicted it is for your consolation 2 Cor. 1.6 Sense of the paines of a wounded spirit makes the heart tender and God loves such a spirit he abhorres pride insolence and unmercifulnesse in all but most in his children It is very unnaturall for fellow-members to be incompassionate one to another The relation requires love and love calls for mercy Christ is full of meeknesse and will not quench the smoaking flaxe nor breake the bruised reede and he that abounds in mercy loves mercy What if thy brother be low in gifts and grace yet know you not that the beauty of Christs body is made up as of the summetry and congruity so of the inequality of members and the least infant in grace is as the apple of his eye take heed of destroying by your uncharitable carriage the Temple of Christ or causing those to grieve whom he would not have grieved Is it for you whom he hath spared to deale so with your fellow servant your hard dealing is the way to bring you into prison and to lay you in chaines What if he be poore and meane yet looke not over him with disdaine Have not the faith of our Lord Iesus Christ the Lord of glory with respect of persons James 2.1 In this you are corrupt Judges Iudges of evill thoughts ver 4. these are chosen of God rich in faith heires of the Kingdome ver 5. If ye despise the poore it will occasion men to blaspheme that worthy name by which you are called ver 7. The Law saith If thou love thy neighbour as thy selfe ye doe well ver 8. You must be judged by this Law and hee shall have judgement without mercy that hath shewed no mercy ver 13. What if thy brother have many failings or have offended remember the rule Brethren if a man be overtaken with a fault restore such a one in the spirit of meekenesse considering thy selfe lest thou also be tempted Be are ye one anothers burthens and so fulfill the Law of Christ Gal. 6.1.20 Edoms sinne was great because he added affliction to Iacobs troubles Thou shouldest not have spoken proudly in the day of distresse c. As thou hast done it shall be done to thee thy reward shall returne upon thine owne head Obad. 12.15 7. Some great transgression there are dayly infirmities which have a pardon in course but though God be mercifull to the weaknesse of his servants yet if they sinne willingly and put out the light of Counsell he will put out the light of comfort If they breake the bonds of his government he will cast them into bonds of distresse David is a visible and knowne patterne in this case Sometimes the Saints take head and run like the wilde asse in the desart till her moneth come in which she hath tâ—avell and sorrow and sometimes they wound the honor of the gospel so bring a wound upon themselves a sword is sheathed in their soules and sometimes they will run to their old waies and this reneweth their old feares and breeds new troubles sometimes they lye long unhumbled
desertions are great preparations partly because they give much experience of the vanity of all creatures he hath shewed you learne how little they availe in the day of wrath so that you may see you part not with so great matters if you doe part with the world God hath shewed you that life is not in them and that you may live without them And partly because having felt greater evils you are more encouraged to indure the lesse You will not feare to fight with a strippling after you have encountred with a Goliah Moreover in the greatest deeps have you not seene how all your feares have vanished and all your sorrowes passed away by the light of Gods countenance shining forth upon you and so you see that the joy of the Lord is strong It is a signe of much a Afflict'â— dat intellectum quos Deus diligit castigat Deuâ— optimum quemque out mala valetudine aut luctu affuit Sen. love and that you are highly set by with God when he thus leads you into severall states for this is to lead you by the hand to see all that may bee seene and if hee did not intend much good hee would not bestow so much worke upon you you stand in this in the greatest conformity to CHRIST when through many tribulations and afflictions you enter into glory God keepes you from much soyling by constant rubbing and useth the sanne so much to blow away the chaffe and keepeth you awake by these stirres some troubles ennoble the spirit of a state which would degenerate into effeminacy by constant peace winds fanne the aire and purge it and the running and restlesse waters are most cleare This may suffice to have pointed at some Causes of Gods cutting off the comforts of the Saints Having hitherto treated of the Case of the afflicted soule I now come to the Cure The Cure I shall not need to enlarge my selfe much here having beene somewhat copious in the Cure of the first kind of desertions There are two sorts of men that walke much without the consolations In the first the cause is naturall in the second spirituall As for the first Of melancholicall persons who are oppressed with melancholly that darke and dusky humor which disturbes both soule and body their cure belongs rather to the Physitian than to the Divine and Galen is more proper for them than a Minister of the Gospell It is a pestilent humor where it abounds one calls it the devils bath Balneum diaboli These men cannot walke clearely but as a light in a darke Lanthorne shines dimly so is the soule in such a body the distemper of the body causeth distemper of soule for the soule followes its temper a Mores sequuntur temperaturam corpovis Galeâ— this disease worketh strange passions and strange imaginations b Terribilia de fide hurribilia de divinitate and heavy conclusions It is not possible such a man should be quiet till he be cured the seas rage not more naturally when the windes blow than this man hee may sometimes be elevated as it were into the third heavens but anon he will bee brought as it were into the lowest hell But I leave such with this advise when they finde their temper to be naturally or accidentally melancholike to use all such waies as God hath prepared in a naturall way for as the soule is not cured by naturall causes so the body is not cured by spirituall remedies But I shall direct my selfe to those whose heavinesse of spirit is from spirituall causes Of the sleepie soule These persons are of two sorts 1. Sleeping These persons are of two sorts 2. Awakened First there are some slumbering and drowsie spirits who are fallen from their former comforts and know it but make up that want in the creature in which they take delight living in the meane time without God As it was in the former kinde of desertion so it is in this God is departed and either men know it not or minde it not but beare their dolefull losse with a stupid and a sinfull patience or rather with a stupid dulnesse But if you finde your selves in such a case consider what a contempt of God this is to bee willing to live without him and to powre out your hearts upon the creature you must looke for a bitter scourge except you repent or else God will leave you to walke on to your graves in a dull and a low way It is a wofull change to descend from communion with God and Christ to these poore things below And how little doe you set by all precious promises the favour of the great and eternall God and the blood and love and presence of Jesus Christ that can bee content to live in such a state Looke upon others how their soules have melted when God hath beene estranged from them where is your love faith feare hope life that you can indure to be so if these were not all asleepe you would take up a cry for your former happinesse and sit downe and weepe over your present misery Is the losse of a friend in the earth so grievous and is a friend in heaven of no more account you live in a spirituall adultery because your husband is neglected while other things are entertained Awaken your selves and seeke to regaine your former peace and joy in God Secondly Of the awakened some are awakened and see their losse and are affected with it this sort though it have more sorrow yet is in a better way than the former I will to both these propound some 1. Perswasives I will to both these propound some 2. Directives For perswasion consider Motive 1. Comfort is your strength 1. That comfort is your strength The more a man seeth and feeleth the love of God the more the heart is established There are three great assaults and trials that a man is exposed to 1. Tentations to sinne He that will walke in the way of God shall not alway saile in a calme the great Leviathan will shew himselfe hee whose victories have beene many even among the highest Saints Now if your hearts bee filled with comfort you have a strength greater than the world For the manifestation of divine love is the incendiary of love which is stronger than death So long as love to Christ is kept up the heart is safe love is a strong garrison and makes the soule impregnable And while you keepe a fresh and cleare sight of the love of God and Christ it feeds love and keepes it up in strength Adde to this that comfortable enjoyment of God doth carry the heart aloft it makes the conversation to be in heaven and while a mans way is above he is safe from the snares below Then the heart is in danger to bee ensnared when it wanders in the creature as the foule is in danger when she is upon the earth but when she is mounted upon the
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