The case and cure of a deserted soule, or, A treatise concerning the nature, kindes, degrees, symptomes, causes, cure of, and mistakes about spirituall desertions by Jos. Symonds ...

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 conforting 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 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 c Christus Primicerius . q. in primâ cerâ , vel primus in cerâ ; antiqu s● ilicet cereis is ebanturtabulis , & 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 wate●s of life , but they have drunke also of these waters of Marah d 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 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 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 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 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 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 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 to rise againe , and as the tender mother layeth down the childe to take it up againe ; so desertions are but short interruptions of a Christians comfort : God will not stay long , when his people cry unto him ; he will returne , and exchange their dolefull Winter , into a joyfull Spring . Though the River hath her ebbings , yet it hath her flowings ; the tide of comfort will come in again .

There shall be a day of their joyfull meeting with their beloved ; they shall see their God , enjoy his presence , and be embraced in the armes of his love ; and when this day shall come , there will be more joy in meeting , then there was griefe in parting ; God will powre in comforts upon them , as they have powred out teares for him ; and will recompence their love with kindnesse ; their desires , with fulnesse ; their mouring , with gladnesse ; their short heavinesse , with everlasting consolations .

Desertions are not the interruption of Gods love , Not in respect of Gods love , but the acts of love . but of the acts of his love ; his affection is the same , but the expression is varied : nore that there is a twofold love of God , or a twofold consideration of the same love .

There is the love of Benevolence , and the love of Beneficence , or as some call it , the love of Intention , and the love of Execution l l Suarez . de praedest . l. 1. c. 11. §. 5. Baron . de p●ccato mort . & ven part . 1. §. 5. . The former to the faithfull from eternity to eternity , and is immutable , and incapable of any intention , remission , augmentation , diminution , or any alteration ; it is like God himselfe , unchangeable , but the latter , the love of Beneficence , or of Execution , Vid. Greg. de Valent. t. 2. disp. 8. q. 3. punct. 2. which is his love , as it expresseth it selfe in doing good to us , may be in a degree suspended and restrained for a season . As in the Summer there is a Lux and Lumen , light inherent in the Sunne , and light fluent from it ; that is ever perfect and permanent , but this may suffer changes , it may be obscured and lessened , yea , extinguished , and quite cut off , as in the night it fals out .

A father may have a deare affection to his childe , yet shew but little in his carriage . David shut in his love from Absalom , not ceasing to love him , but forbearing the wonted acts & expression of his love : A fountain may have her streams cut off , or dammed up , though it self have the same fulnesse & aptnes to powre itself out as before . The root doth not alwayes give so much sap as to make branches bud and blossome at all times , yet when she is most sparing in her beneficence , her good will is the same , she sticks as close to them as ever .

We often keep backe mercies from our selves , and God would more abundantly powre in himselfe , Sene● . ep. 50 Rogat paedagogum ut migret , domum tenebrosam esse ait . but that we open not unto him ; and so as that blind woman complained the house was darke , when she her selfe was blinde , so we often complaine , as if God had restrained mercy , when we our selves restraine it : and it is as true , that sometimes God is provoked by our sinnes , and keeps in his mercy , that he comes not with such gracious visits as before , yet his love is not shortned , though the fruits of it are ; Behold , the Lords hand is not shortned , that it cannot save , nor his care heavy that it cannot heare ; but your iniquities have separated betweene you and your God , and your sinnes have hid ( or made him hide ) his face from you , that he will not heare . Esay . 59.1 , 2.

Though God may vary in the operations of his love , yet his love in it selfe is the same , and shall be the same for ever ; Necuit hic dici quod Orontes de regum amicis esse ut digiti rationes supputātium modo ↂ modo unitatem repraesentantes . Plut. it is an everlasting love , Jer. 31.3 . The hils may be removed , and the mountaines may depart , but my kindnesse shall not depart from thee , neither shall the covenant of my peace be removed , saith the Lord , that hath mercy on thee , Esay 54.10 . This was spoken to the Church in the day of her sorrow ; he tels them he loved them though he afflicted them : and that speech of God to David is full for this purpose ; I will visit their transgressions with rods , and their iniquities with stripes , neverthelesse , my loving kindnesse will I not utterly take from him , nor suffer my faithfulnesse to faile , my covenant will I not breake , &c. Psal. 89.30 , 44.

When God deserts his people , Not acts which are for being , but those onely which for wel being . hee withholds those acts of love onely that are for our well being , not those which are for our being . Though a Christian may want that without which hee cannot have peace , yet not that without which he cannot live : Whatsoever is necessary to his constitution , life , compleatnesse , and stability , that is never denyed ; no such Good thing will God withhold from them that walk uprightly , Psal. 84.11 . He will ever hold their soules in life , not leaving them in weake beginnings , but continually leading on unto perfection : As he is the Author , so he is the finisher of our faith , Heb. 12.2 . Qui operatur ut accedamus , operatur ne discedamus . August . de bon. persev . c. 7. We are confident of this very thing , that hee that hath begun the good worke in you , will finish it untill the day of Iesus Christ , Phil. 1.6 . The Saints shall have of him , whatsoever is so necessary , as without it they cannot hold their state , or attain their end : but that which is rather for their ornament than supportment , for the sweetnesse of their way , than surenesse of their end , for comfort rather than necessity , may be , and is often in great measure cut off and decayed .

This then is the thing : when God leaves his people , he doth not so leave them to the will of the flesh ; the tentations , and snares of the world , the power and tyrannie of the Price of darknesse , as never , or not at all to looke after them ; but his care is over them in these times , and hee is with them by a secret and powerfull manutenency , both guiding and upholding them , and is often most in power , when least in appearance . The metals that lye deep under ground , and see not the heavens in their light , yet partake of their influence , yea ordinarily the most precious operations of Gods gracious power are there where is least sense and feeling of them , and they have most of God when they see him least . As when God covered Moses his face in the cleft of the rock , Exod. 33.22 . then hee passed by , and gave Moses to see his glory : so the clouds and veiles that cover our eyes , are often forerunners of the cleerest light , and sweetest sight of God .

And when God seemes to be turning a man into a desolate and ruinous heap , yet even then is he building , and preparing him to be a more excellent structure . The gardiner digs up his garden , pulls up his fences , takes up his plants , and to the eye seemes to make a pleasant place , as a waste ; but wee know he is about to mend it , not to mar , to plant it better , and not to destroy it : So God is present even in desertions , and though he seeme to annihilate , or to reduce his new creation into a confused Chaos , yet it is to repaire its ruines , and to make it more beautifull and more strong . The glory of the second temple was greater than the glory of the first , Hag. 2.9 . In the repairing of an house , we see how they pull down part after part , as if they intended to demolish it , but the end is to make it better : it may be some posts and pillars are removed , but it is to put in stronger : it may be some lights are stopped up , but it is to make fairer lights : So though God take away our props , it is not that we may fall , but that he may settle us in greater strength ; hee batters downe the life of sense , to put us upon a life of faith ; and when he darkens our light that we cannot see , it is but to bring in fuller light ; as when the starres shine not , the Sunne appeares , repairing our losse of an obscure light , with her clear bright shining beams . So then we see , that though God doe forsake his people , yet not totally , not for ever , not ceasing the affection of love , but the acts , and not those which concerne our being , but such as concerne our well being : As abundant quicknings , and aid of grace , victorious and triumphant power over sinne , the cleare and satisfying testimony of his Spirit , &c.

CHAP. III. Foure other considerations about desertions .

HAving premised these things in the generall , I shall now come to the specialls , to speake of these desertion in their severall kindes , and first as they befall the godly .

Desertions as they befall the godly are of two sorts .

Withdrawing of 1 Influence of grace . 2 Of comfort . 1 Inward . 2 Outward .

For all the complaints which the Saints doe make of Gods hiding and withdrawing himselfe , arise from one of these three grounds , or all .

1. That God doth not carry on their spirituall life , as he was wont . 2. That he gives not that peace , joy , comfort , assurance as he was wont . A man may want Gods gracious presence in outward things , yet enjoy his internall presence in the soule : yea often there is most of God within , when least without . 3. That he brings them into outward straits , and doth not deliver them .

Before I come to speake directly , and particularly of these , I will propose foure briefe observations about them .

1. That a man may misse much of Gods externall presence in the sweet and comfortable way of his providence , providing , protecting , and ordering all occurrents to contentment , yet may enjoy inward communion with him , his soule may be most abundantly animated , and quickned with the Spirit , when he hath most discouragements without : yea , God is wont when he gives least in the world , 2 Cor. 1.4 , 5. to give most of himselfe ; and his people seldome have much of the fatnesse below , and of the springs above at once , as the sunne and the stars appeare not together . But when hee shuts up all doores of hope , and helpe in the world , then he sets open the doores of heaven . So Saint Stephen , when hee saw nothing but death in the world , Then saw heaven opened , and Christ sitting at the right hand of God , Acts 7. Such mercy found Iacob , when he was a poore pilgrim in a strange land , then he saw that heavenly ladder , and the Angels ascending and descending as a pledge of Gods care , and their readinesse for his good , Gen. 28.12 . The abundance of the spirit both of grace and peace , is usually powred forth in a day of sorrow , as when the dough which the Israelites brought from Egypt was spent , God gave them bread from heaven .

And there are 2. causes of it . 1. Gods tender love , which is such , that he will not add affliction to his peoples sorrow . Because Gods love is such , that he wil not adde sorrow to sorrow . When therfore he is pleased in his wisdome to put a cup of affliction into their hands , he is wont to give them also the cup of consolation ; when he casts them into outward straits , he doth recompence it with inward inlargements . The Church never had such full predictions of Christ , and precious promises of great mercy , as when the most dreadfull evils hung over her head , as appeares in the prophecies of all the Prophets ; And the faithfull usually finde their worst dayes , their best dayes , and when they meet with troubles , they find most peace . This the Apostle witnesseth , As the sufferings of Christ abound in us , so our consolation also aboundeth by Christ , 2 Cor. 1.4 . And though our outward man perish , yet our inward man is renewed day by day g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , die , & die , ut Tertul. legit in li. de resur . carn. i. e. quotidie . Vid. Esti . com . in lo. , 2 Cor. 4.16 .

2. The capacity of the soul is widened , The capacity of the soule is inlarged in affliction . and enlarged in affliction ; heavenly communion with God is sweetest in an evill day , and the soul longs after God , that in him it may finde all supplyed , which it wants in the world . Now the more God stirs up desires of himselfe , the more the soule is prepared to communion with him , and the more it hath of him , the hungry man eats most , and hee that is most athirst , drinks most . When the life of nature , and sense is cut off , the soule seekes a life in God , and is much in all endeavours of injoying God ; now she seekes him in prayer , she enquires for him in the word , and by all meanes reacheth hard after him . So David , when he was in the wildernesse , panted and breathed after God , hee prayeth , hee cryeth , his thoughts are with God all the day , yea in the night he meditates upon him , and ( saith he ) My soule followed hard after thee , Psal. 63.8 .

2. One may want the comforting presence of God , yet have the quickning presence . One may want inward comfort , yet not be deserted in respect of the influence of grace ; the tenure of grace and peace is not the same ; a man may lose the sence of grace , and yet retaine the life of it . Though he be more happy that hath grace and peace , yet hee may be as holy that hath grace without peace : yea and as the clouded summers sunne yeelds more comfort to the earth than a bright shining winters sunne ; so when the soul is most clouded , it may be most quickned ; when the light of Gods favour is hid , the quickning heat of the spirit may most abound .

3. He that loseth Gods quickning presence , loseth also his comforting presence . The comforting presence is never without the quickning presence . Though a man may have grace , living and stirring without peace , yet he cannot have peace , without the life of Grace . Peace and Comfort are fruits of the sanctifying Spirit , and as there may be a root without fruit , but there cannot be fruit without the root ; so though there may be the spirit quickning and sanctifying without comfort , He that wants Gods quickning presence , is either in a lethargie , yet there cannot be true comfort without the quickning spirit .

One of these two evils befall a man from whom God is departed , g g Aut furit aut patitur mirum gravitate soporem . Ovid. met . 15. and to whom the workings of the power of God is denyed .

Either he falls into a spirituall lethangie , being as one asleepe , whose spirits and senses are bound up , so that he is in a shadow of death , neither hearing , nor seeing , nor tasting the things of God , and so is bereft of all spirituall joy and comfort . When a man is in a state of deadnesse , hee is dead to all things that are spirituall , and they also are as dead things to him . The promises that are fountaines of life to a living man , are as dry and empty cisternes unto him : yea Christ , and heaven , and the love of God , though they are the food , the strength , the life of a man in a healthfull state , are to the languishing soule , as meat to a sick stomack : the glorious things of the Gospell are to him as a withered flower , or as a sealed book , he hath no use of them .

2. Or 〈◊〉 spirituall frenzy : In the day of estrangednesse of God , Or in a phrenzie . a man is often much disquieted ; now the remembrance of his former blessed dayes torments his soule with griefe , and the feares of utter Apostacie , and irrecoverable declination from God , doe vexe it with feares and horrors , yea Conscience may pronounce sad judgement upon him , and he may conclude himselfe an hypocrite , and Apostate , and one under wrath : so that either through insensiblenesse , or unquietnesse of spirit , hee that hath not his former vivacity and vigour of grace , cannot have comfort in such a state . It is possible to be deserted of outward & inward gracious presence in a great measure .

4. All these may possibly befall a man at once : hee may have outward straits , and inward troubles at once , and this is the lowest pitch of misery that a beleever can fall into .

CHAP. IV. Of the first sort of desertions , the withholding of assisting grace .

THe first sort of desertion , is in regard of spirituall life and grace : And it is either Reall , Or in appearance onely .

Concerning this maladie and sicknesse of the soule as it is reall , I will treat in this order : Handling 1 The state . 2 The symptomes & consequents . 3 The causes . 4 The cure .

First of the state , which may be thus described : The first kind of desertion is a suspension of the arbitrary and customary influence of the spirit of grace Then wee are deserted of God , when he suspendeth or withholdeth the arbitrary and wonted influence of the spirit of Grace .

That I may more perspicuously expresse the thing , I will take this description in pieces , and explaine it in the parts of it . In the description are two things that require opening .

1 The Act. 2 The Object .

The Act is Gods suspending , Here note , 1 The act , suspension , a negative act , not taking away , but not giving , &c. it is a negative Act , a not giving , or putting forth that which was wont to be ; it is not the taking of any thing from a man which was inherent , but a denying of somthing that was assistant ; it is not ataking out , but a not putting ●n : as when a cock is stopped or turned , there is no diminution of water in the vessell under it , but onely no addition , the vessell is not made emptier , but not fuller ; or as a child when he is set downe out of his Fathers armes , is weaker , yet not by any losse of his personall strength , but by the withdrawing of his fathers help : The Father takes not away any of his childes ability , but denyeth his owne aide ; so God when hee deserts his servants , withdraws himself and his Spirit , yet so , as that wee must conceive it , not to be a spoiling them of what he had planted in them , but a not conferring of that assisting Grace which he was wont to give , this will be a little more cleare in the next thing .

The next thing in the description is the object , or the thing which is withholden from a man in this case , which is the Arbitrary or wonted influence of the Spirit of Grace , here are three things in the object to be observed .

1. 2 The object , 1. not the presence , but influence of the spirit . It is the influence of the Spirit of Grace . The presence of the Spirit is one thing , and the influence is another , there may be the former without the latter , the influence may be abated , but the presence never faileth . As the soule in the body is ever equall in her habitation , but not in operation , her power not acting , yet her presence continuing .

2. 2 Not influence which is necessary to It is the Arbitrary influence of the spirit which is Suspended , There is a twofold influence of the spirit .

First , necessary and constant , Secondly , arbitrary and inconstant .

The necessary influence of the spirit , is never denyed , and it is that which God affoords his people .

to life , growth .

1. God is ever present to uphold his Saints in life , Sustentation . that though diseases may molest them , yet their feet shall not bee moved , they shall not sinke . Psal. 66.9 . As that hand of power which wrought in the creation , workes still in the preservation of all things , Iohn 5.17 . so the spirit workes still , and by a Divine power supports the new creature , so that it shal not fall back into its first nothing . David found this hand of God , staying him in the midst of all his weaknesses . Neverthelesse I am continually with thee , thou hast holden me by my right hand . Psa. 73.23 . Psal. 17.5 .

2. So that life being wrought by the spirit of life , Augmentation . never dyeth ; and as the spirit worketh alway to the conservation of spirituall life , so it worketh ever to the growth of grace ; a Christian is ever growing , he groweth when he seemes to himself and others to stand at a stay , yea to decline , hee groweth alway really , though not apparently , nor equally ; as there are seasons in nature , so in grace ; Grace hath her springs and Autumnes : but as nature is ever tending to perfection , so grace is ever ripening and increasing , yea even in tentations and desertitions ; when God seemes to leave his people , he is about the worke of perfecting the new man , as in the lopping of a tree , there seemes to bee a kind of diminution , and destruction , yet the end and issue of it is better growth ; and as the weakning of the body by physicke , seemes to tend to death , yet it produceth better health , and more strength ; and as the ball by falling downeward , riseth upward , and water in pipes descends , to ascend , So the new man when it seemes to decay is still carryed on by the hidden Methods of God to encrease ; the plants are as wel profited by the nipping blasts of winter , which cause not onely the fruits , but the leaves also to fall , as by the warm beames of the Sun in Summer : a Christian is a member of a thriving body , in which there is no Atrophie , but a continuall issuing of spirits from the head , Eph. 4.16 . Col. 2.19 . every part is supplyed by the effectuall working of the Spirit of Christ , so that the influence that tends to life and growth is necessary , and certaine .

But there is another influence of the spirit which I call Arbitrary , But the arbitrary influence , which is which is given and with-held according to the pleasure of God .

This is assisting grace , Assisting grace . or Gods gratious concourse with that habituall grace which hee hath wrought in his people . I call it arbitrary , because though all grace depend upon , and flow from his good pleasure , yet in this God is free , hee hath more absolutely promised to conserve and encrease holinesse than to quicken , actuate and excite that principle of life : this he doth with great variations according to his good pleasure , being more mightily present by the working and actuall aide of his Spirit to some than to others , yea more to the same man at some times , and in some conditions than in others , sometimes the same Christian is as a burning and shining light , sometimes as smoaking flax ; the Spirit bloweth where it listeth , Iohn 3. sometimes he fills the soule with fuller gales , sometimes again she is becalmed , a man hath more at one time than at another .

This assisting grace is to actuate , This assisting grace is to regulate , This assisting grace is to corroborate .

Actuating assistance h h Cum nullum agens secundum agat nisi in virtute primi , sitque caro spiritui perpetuo rebellis , nonpotest homo licet jam gratiam consequutus , per seipsū●perari bonum et vitare peocatum , absque novo auxilio Dei ipsum moventis , dirigentis , et protegentis , quamvis alia habitualis gratia ad hoc ei necessaria non est . Vid. Aqui. sum. 1. 2ae . q. 109. d.g. Cumel . varias disput. t. 3. disput. 2. conclus. 1. & dub. 1. conclus. 2. optime Parisiens . c. 1. de tent . & resistent . & Alvarez de auxil . grat . disp. 88. num. 6 , 7. &c. 1. By exciting . is that by which God carrieth his people , Which is 1 to actuate . to action and fruitfulnesse , causing that inward seede which he hath sown to bud and beare .

This , God worketh first by exciting and blowing up that latent sparke of grace in the heart ; Grace is an active thing , yet needs to be excited , because of the indisposednesse of the subject in which it is ; as fire though it be apt to burne , and is very active , yet when it is in wet wood , it needs blowing up , because it meeteth with strong opposition in the subject , wetnesse of the wood which gives checke unto the active spirit of the fire : and ( besides this contrariety in us , in whom the flesh lusteth against the spirit , so that without assistance we cannot do the Good that we would . Gal. 5.17 . ) there is an externall impediment , Sathan assaulting with all possible quench-coales , that he may cast a damp upon the soule .

Therefore we need to bee quickned by a continuall influence ; i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Odys . 3. and this God is pleased to give to his servants ; Ieremie found this working of the spirit to quicken and stir up his graces which began to flagge , impatience and passion began to stifle his zeale and readinesse in his ministery , but God came in to help him , and blowed up the sparke , so that ( saith he ) It was in mine heart as a burning fire shut up in my bones , and I was weary with forbearing , and I could not stay . Jer. 20.9 . When this is denyed , there is much deadnesse and dulnesse , and slumber in the soule , that a man shall see it is not with him as in former dayes , when the Lord was more graciously present , and assistant to him .

2. By enabling to act . It is not enough that God hath given habituall grace , By enabling . or that we be excited , and come to the bud and blossome of holy desires , holy dispositions , and holy resolutions , but we need still the help of his power , that these blossomes faile not , but that we may bring forth the fruit of action ; as in a tree there is a seminall vertue of bearing , yet except it be helped by the influence of the heavens , it cannot bring forth fruit . It is God that giveth not onely to will , but to doe , Phil. 2.13 . There is a power of God which worketh in those that beleeve , Eph. 1.19 . Col. 1.18 . and according to the working of this power , is a Christians fruitfulnesse : when God is pleased to put forth his hand to take hold of him , to draw him , and enable him , hee runnes with joy and speed in the wayes of God ; his affections are enflamed , his heart is prepared , and he is apt to doe good , and receive good , and walkes with delight with God ; but when God shuts in his wonted mercy , then hee walkes heavisy , and now his soule is full of complaints , I would , but cannot : there are desires , and good inclinations , but they come not to perfection ; the soule conceiveth , and travelleth with purposes , and saith , I will looke to my wayes that I offend not , I will pray more , and mourne more , and doe more , but it wants strength to bring forth : therefore the godly cry for help , which they need not , if they had a sufficiency in themselves i i Quid stultius quam orare ut facias quod in potestate habeas ? Aug. de nat. & grat . c. 18. .

2. Assistance is to regulate , and order a man in doing good . This is necessary , for often there is much readinesse , and life , and aptnesse to doe good , but yet much failing in the manner of it : the same spirit therefore that directs to what wee should doe , To regulate and direct in working . teacheth how to doe it . How often are the godly in that case , that they would faine humble their soules , and afflict them themselves , yet know not how to doe it ? How often bent to other duties , yet know not how to doe them in a spirituall manner k k Remanet quaedam ignorantiae obscuritas in intellectu secundum quam ( ut etiam dicitur Rom. 8. ) Quid oremus sicut oportet nescimus ; propter varios enim rerum eventus , & quia no sipsos non perfectè cognoscimus , non possumus ad plenum scire quid nobis expediat , ideo necesse est ut à Deo dirigamur & protegamur , qui omnia novit , et omnia potest . Aqui. sum. 1.2ae . q. 109. a. 9. ? What the Apostle saith of one duty is true of all , Wee know not how to pray as wee ought , Rom. 8.26 . Therefore the spirit helpeth our infirmities , and by a gracious conduct , leads us , that wee walke aright ; as the Master guides the hand of a young writer to write according to his copie ; and as the father in leading his childe , drawes him , because he is unwilling ; helps him , because hee is weake ; guides him , because he is apt to lose his way , so God is said not onely to draw , Cant. 1.4 . Ioh. 6.44 . and to help , Rom. 8.26 . but to order , and direct his people , Psal. 37.23 . Psal. 119.133 . 2 Thes. 3.5 . A Ship may be rigged , and have a fitnesse to saile , yet it wants a winde to move it , and a Pilot to guide it .

3. Assistance is to corroborate , and fortifie in some eminent difficulty : As suppose a man mightily assaulted by some strong lust , armed with occasion , 3. To corroborate in difficulties opportunity , and Sathans strong power , in such a case God is wont to underprop and shoare up the soule with strong aide : also how should a bruised reed stand against such a blast m m Cum via dura fuit ; jam tum mihi currere visus , — plus homine est . Vas fragile mentis nostrae , quo gratiae thesaurus continetur , gravioribus tentationibus saepe concussum , tandem frangeretur , nisi auxilits divinis fulc iretur . Greg. de Valent. t. 2. disp. 8. q. 1. pun . 6. Dei est eum qui stat statuere ut per severanter , stet , & eum qui cadit restituere . Concil. Trid. sess. 6 can. 13. & 22. ibid. vide etiam plura . ibid. & apud Aqun sum. 1. 2ae . q. 109. a. 10. ? As a father when he seeth his childe like to be devoured by some ravenous creature , makes supply of the childes weaknesse by his own strength . The Apostle Saint Paul was in some great temptation , Sathan had shot some arrow at him , but God suffered him not to fall , but told him , His grace should be sufficient for him , 2 Cor. 12. At another time Sathan tooke up other weapons , assaulting him with the terrours of troubles , and of death , hee brought in an Emperor against him , whose power and majestie hee thought might have daunted him , but God was a pillar of strength to him , that hee was not moved : All men left him , but God did not leave him , The Lord stood by me , and strengthened me , 1 Tim. 4.17 . In Afflictions also this assistance is wont to be afforded , and in hard seasons . The same Apostle also found God here ; he was put to many an hard shift for his living ; he passed through nakednesse , and hunger , and thirst , and want , which was able to have broken the heart of a man , but saith the Apostle , I am able to doe all things through Christ that strengtheneth me , Phil. 4.13 . Thus God is wont to stand by his servants in hard brunts ; but when he comes not with supplyes and aid ; they faile and faint ; temptations overcome them , distresses overwhelme them , difficulties daunt them . Thus wee see what that arbitrary influence of the spirit is : but there is another thing to be observed , that Desertion is a suspension of the arbitrary influence which wee were wont to enjoy . For note , there is a twofold influence , or assistance .

1 Extraordinary . 2 Ordinary .

The extraordinary is , Assisting grace , I extraordinary . when in some extraordinary case , God comes in with more abundant help , leading the soul in triumph over all assaults , mightily corroborating ; not onely valiantly to withstand them , but also gloriously to conquer them . This as it commeth upon extraordinary occasion , so it ceaseth usually with it : and the ceasing of it is not Desertion .

The ordinary assistance , is that which usually a man hath in the course of his life ; Ordinary . when this is abated and withdrawne , then a man is deferted . When a man is not what he was wont , not so cheerfull , ready , constant in doing good , when hee doth not , nor can doe as hee was wont , as time hath beene , when hee lived more with God , but now his heart is fallen from that heavenly communion with him ; he could formerly mourn bitterly in the remembrance of his finnes , but now the heart is frozen , and cannot relent ; he could have prayed with much affection , and holy boldnesse , but now the heart is cooled , weakened , straitned , indisposed , &c. When it fares thus with a man , he is Deserted .

But here I will adde a few Advertisements to guide the judgement in this point of Gods withdrawing his assistance . Note , 1. it is never wholly denyed .

1. God never denyeth it wholy to a faithfull soule : though some degrees of divine help be denyed ; so that the soul languish in a sort , and sinke into a state of deadnesse and dulnesse ; yet there is life , and that both habituall and actuall . Gods clock never stands , there is no such deliquium gratiae , no such swoun of the new man in which all acts do cease . It may be so ill with a Christian , that he may fall from his first love in the acts of it , in a great measure . Apoc. 2.4 , 5. He may be much impaired , that there may leeme to be but the remaines of what was before , and these remaines also may be ready to dye , Apoc. 3.1 , 2. But God will not quite depart , he will keepe the root , and the seed of God shall remaine in him , 1 Ioh. 3.9 . Yea and the husband man is ever in some measure dressing , and pruning , and watering the branches of his vine , Iohn 15.2 . Esay 27.3 . So that though they may beare lesse fruit sometimes , yet at all times they beare some ; a Christian may doe lesse , but still he doth something ; for though he may lose some help from God , yet not all .

If hee cannot beleeve with that fulnesse of assurance , and joy as before , yet he can pray ; or if he cannot pray as he hath done , yet he can sigh , and groan , and mourn . As a spring under ground , if it be stopped in one place , breaks up in another ; so the Spirit of Grace , if it be stopped in some parts , yet it sheweth it selfe in others . Though the sunne yeeld not an equall comfort to the plants , yet a constant comfort ; it retires sometimes in part , never wholly ; yea God often withholds his quickning virtue from some one grace , for the perfecting and quickning of another : hee sometimes leaves faith in a poor estate , so that it may be much darkened and clouded with unbeliefe and Atheisme ; to raise up feare , to awaken to watchfulnesse ; to enrich with spirituall poverty , that the soule may mourne more seriously , and seeke more earnestly after God : sometimes he takes off his hand that held downe some present lust , and suffers it to shew it selfe in monstrous shape and rage , to pull down pride , and advance humility , and put the soul more to seek to be strong in God .

2. It is not every degree of suspension of assisting grace , that layeth a man in this forlorne estate , Desertion is onely when the abatement of life is eminent . as one forsaken of God ; but Desertion is an eminent abatement of it : so that there is an eminent decay of affection and fruitfulnesse , and an eminent , increase of darknesse and lust . As a child cannot be said to be forsaken of his father , when hee abateth somewhat of the height and fulnesse of his maintenance , but when he keeps from him things necessary , suffering him to wander up and downe , to goe ragged and torne , pinched and wasted with hunger and cold , and not relieving , though the sonne sue and entreat him to pitty him ; Then you may say God hath deserted you , when he leaves you under the pressures of unbeliefe , and the power of corruption , and yet though you cry and call , supplyes are restrained , and you are suffered to walk in the valley of the shadow of death .

3. Desertion is not to be judged by an indisposednesse , and deadnesse partiall , When the deadnesse is universall . but universall . Not all suspension of grace makes this mournfull state ; for as I have shewed , sometimes God hides himselfe from one part for the quickning of another , and may be most abundantly present , where he seemes in great measure departed , as I shall shew hereafter . But when a man is overgrowne with deadnesse , which spreads over the whole man , that a man is now lesse in affection , lesse in action , yea unmeet , unwilling , unapt to all good , and the means of good , being abated in all his former life and lustre , then he is deserted ; there maybe indisposednes to fome duties , from sundry causes , but when a man is lesse in all , then he is in this wofull state .

4. Not every interruption of communion with God , When the deadnesse abides on the heart . not every present distemper and indisposednesse , argueth God to have withdrawne himselfe : There may be cold blasts , stormie weather , troubled aire , darke clouds in the spring , yea in the summer season . A man cannot conclude from some present chilnesse , or benummednesse of spirit , or from some stormes of impetuous lusts , that he is deserted . The deadness of a deserted soule is not a transient , but an abiding deadnesse ; not a slumber , but a sleepe ; not a fit , but a state of spirituall benummedness . As a mother is not said to forsake her child , that goeth away and returnes quickly ; so Desertion is not a present short abatement of Gods quickning presence , but a continued cessation for some space of time : it may be long .

CHAP. V. That a man may bee Deserted , and not know it , with the Causes and Evills of it .

I Have done with the State of a Deserted soule , the next thing is the Symptomes and Consequences of it , which will give some help to a man to know whether he be in this state or not . And it is needfull to declare the signes of it , for often men are in this lamentable case and know it not ; as in another sence it is said of Sampson , when he awaked out of that sleep in which he lost his haire , that he wist not that the Lord was departed from him . Judg. 16.20 . So it is true of many , God is departed from them , and they misse him not till they awake out of their sleepe n n Et vigil elapsas quaerit avarus opes . .

Quest. But is it possible that , that man should be so besotted , that falling from a blessed course of sweet communion with God , A man may be deserted and not know it . into so grievous an estrangednesse from him he should not perceive it ? can a man fall from such a height into such a depth , and not know it ?

Ans. Yea , certainly ; and there are divers causes of it ; as 1 , there may be a great flush of spirit , and much activity from false principles , so that a man may seeme to be the same , and to enjoy God as he did , when if it bee observed , hee hath lost much , and the greatest part of his life stands upon other pillars , as vigor of nature , strength of parts , inforcement of conscience , respects to men , false joyes , fanatick dreames , superstitious rules , &c. these windes often fill the sayles , these waights move the wheeles , even there where there is little of God .

2. Gods departure is graduall , as hee comes not all at once , but by degrees , so he departs not suddenly , but gradually , as the Sun riseth by degrees , and sets by degrees , and so night creepes often upon men before they are aware : So God by degrees estrangeth himselfe , and leaves the soul to wither by degrees ; as in a body languishing in a consumption , there is not such an apprehension of the going out of life , and the comming in of death , as in him that receiveth a sudden mortall hurt ; and as he who wasteth in his estate by little and little is not so sensible of his decay , as he that loseth all at once : So if a man should fall from a heavenly converse with God , and from a flourishing spirituall state , into a livelesse and barren condition on a sudden , he would be more affected with it , but now his fall is graduall , therefore lesse seene ; a hill is sometimes drawne out into such a length , that the descent of it doth scarce appeare . In Gods way a man may descend dayly , yet because his decay is as it were broken into so many small parts , he hardly seeth it : old age , and gray haires come slowly and slily , they come by stealth , one gray haire creeping after another , and here and there upon them , they know it not . Hos. 7.9 . A decrepit weake state steales upon men , their soules being like dreyning cisternes which empty themselves by drops , and so emptinesse overtakes them before they see it : while they think they are rich , they become poor . Apo. 3.17 .

3. Men lose much of God and know it not , Men mistake and are many waies deceived in judging . because they rest too much upon other things that doe deceive them ; some things without them cause them to mistake , as 1 , a pride and conceitednesse raysed by comparing themselves with others worse than themselves ; 2 , the testimony and applause which others give them , especially if by many , by the godly , by the wise ; praise blinds them , and holds them in a sweet dreame of an imaginary excellency ; 3 , transient and fleeting gales , God now and then breaking in with potent workings , and that rather to exercise of guifts for his office and for others sakes , that they may be built up , They consider not themselves . when themselves indeede wither .

4. They consider not , nor examine their estates , they lay down their watch , and hold not continuall sessions for Judgement of themselves , therefore changes befall them , and they know it not ; when men cast not up their estates , they may grow poore and not see it . Conscience is the soules watchman , yea her Iudge ; ●ow if there be a vacation , and the Judge fits not , a man may be spoyled of much of his estate , and not bee righted : except wee judge our selves frequently , wee cannot know our selves fully , but may lose and not see it . But it is needful to know whether we be Deserted or not .

You see then that one may be Deserted and not know it ; but it much concernes a man to be vigilant , that he may discerne Gods accesses to him , and recesses from him : For ,

1. Else though hee enjoy God , hee cannot be thankfull ; it is not the presence , Else though God be enjoyed , yet we shal bee unthankfull . but the evidence and sense of mercies that rayseth thankfulnesse : hee that receiveth not , and he that knoweth not that he receiveth , is alike unthankfull : when a man lyeth long out of the ballance of Judgment , hee knoweth not whether he bee better or worse : God may be present in many gracious counsels , checks , incitements , impulsions , and yet have little thanks for his precious mercies , except they be observed . If a Prince come in favour to visit thee , and stand knocking , and be not known , thou canst not acknowledge that high favour with thankfulnesse ; And though Christ stand at the doore and knock , that thou mayst open that he may come in and sup with thee , and thou with him , if thou know not this day of salvation , and this season of grace , it cannot affect thee . What a sinne is this ? God is with thee by secret workings of his Spirit , he is with thee in thy way , and in the meanes of grace , and thou observest not ? But it is with thee as with Iacob in another case , Though wee enjoy not God , we shall be secure . who sleeping , knew not what had befalne him , but when hee awaked , then hee said , God was in this place , and I knew it not , Gen. 28.16 .

2. Except you know how it fares with you , if God be departed , you will lie still and not enquire after him o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ar. Rhet. l. 1. c. 5. . Hee that is sick , and knoweth it not , seekes not for cure . The whole , that is , such as thinke they are well , need not the Physitian , but the sick : such as feele their sicknesse and paine , Matth. 9.12 . They that are rich in their owne opinion , seek not for supply , but say , They want nothing , Apoc. 3.17 . He will neither beg nor worke for bread that is full . He that thinkes all is well , and seemes to be something , when he is nothing , Gal. 6.3 . is at rest , as one that needs not . It is said , that the Pharises need norepentance , Luk. 15.7 . that is , they know no need , because they see not their sinne . No man seekes that he thinkes he hath , therefore looke well to thy selfe , lest thou be deceived : A man may goe on with an opinion of a good estate , and be mistaken . As the hungry man dreameth , and behold he eateth , but when he awaketh his soule is empty : and as the thirsty man dreameth , and behold he drinketh , but when he awaketh , behold he is faint , Esay 29.8 . so you may be in a beggerly condition , while you conceit you are rich . Except you search your selves , and till you awake out of your dreame and behold your misery , you will not seeke for remedy . What brings the beast to the river , but thirst and heat ? That man will not seeke for the Well of life , that feeles no want . Necessity is the mother of industrie , and indigence breeds diligence .

3. It is a contempt of God not to observe what interest you have in him , Not to seeke to know this is to contemne God . and what communion with him . If a friend , much more if a King come to thy house , and thou take no notice of his comming in or going out , will he not take it ill , and count it a great neglect of him ? Is it not a signe his company is not valued , whose presence is not accepted , and whose absence is not regarded ? Things that thou prizest thou keepest with care , possessest with joy , and losest with grief . A small matter may be lost , and not missed ; but if a jewel be lost , it is soot missed .

Consider , if an husband had occasion of departure for a season , and the wife should not be loath to part with him p p Indicium amoris est non delectatio illa quae pulchri praesentia percipitus , sed morsus & dolor qui eo avulsosentitur . Plut. de profect . Virt. , nor grieved to want him ; would not all say she loves him not ? When you make a feast , you sit not downe till the chiefe guest come , and when hee comes , you meet him with all fit respect and kind entertainment : If then you sit downe to make merry with the creatures when God is not come in to sup with you , Apoc. 3.20 . or when you entertaine your pleasures , and delights , and profits , and other worldly contentments , and give but slender heed and respect to God , so that his presence or absence is not much to you , it is a signe he is not your chiefe , but you despise him : therefore be carefull to observe diligently how God is with you , that you may not lose him , and not see it ; for this is to contemne him . Adde this , that Gods withholding himselfe is a signe of his displeasure q q Substractio gratiae est maxima poena . Altis . in sent. l. 2. tract. 30. q. 2. , and it is a great provocation to slight it .

CHAP. VI. Rules to judge when one is Deserted . The first is the consideration of his graces . First , their activity is abated .

SInce men may be Deserted , and not know it , and since it so much concernes all to know how it fares with them in this case , I will propound some rules for their helpe in judgement of themselves in this point .

These rules are three considerations , or the view of three things .

1 Their graces . 2 Corruptions . 3 Meanes of grace .

First rule . First rule ; Consideration of graces , in which when one is deserted , will be decay in respect of Consider your graces which you have received ; for when there is a variation of divine influence , there will be a change in the new man : as you may reade in the very face and countenance of the earth , what her receipts are from the heavens ; whether the heat and rain be liberally or sparingly afforded : so when the Sunne of righteousnesse shuts in himselfe , it will soone appeare in the change of your spirits .

In times of desertion there will be a change in your spirits in respect of 1 Activity . 2 Light and sight . 1 Activity , which appeareth by 1. Unfruitfulnesse . 3 Affection .

That decay of spirituall activity appeareth and sheweth it self in 2. things .

1 Vnfruitfulnesse in good . 2 Indisposednesse to good .

1. There is lesse done , there are fewer fruits : you are not so frequent , Lesse done . and so abundant : duties are curted , and clipped ; God hath not his services in that number and measure as before : you doe not so much good by counsels , perswasions , reprehensions , and such other offices of Christian love , but are become more uselesse and fruitlesse .

In this abatement of action , there are three things considerable .

1. It is voluntary . There is an abatement sometimes ( for a season ) out of necessity , as in case of bodily infirmity , or other inevitable occasions ; but this is not sinfull , where the affection and desire to duties is not quenched , but held up in strength ; But when men do voluntarily lay downe their strength of holy endeavours in the wayes of God , and move more slowly and negligently , either much omitting , or slightly performing the duties of godlinesse , it is a signe that it is not with them as it hath beene , Apoc. 2.4 , 5.

2. It is an abatement especially of such acts of grace , as are internall , and most proper to a godly man , Especially in internal and most vitall actions . as mourning for sinne , rejoycing in God , selfe judging , heavenly improvement of the promises , and providence of God , desire of Christs appearing , &c. There may possibly be an holding up of duties externall , as hearing , prayer , &c. but if these inward actions and motions of the new man cease , it is a certaine argument that a man is upon the losing hand . Externall duties may be upheld by the power of conscience , and other causes , but those inward acts cannot spring but from an inward root . Here Grace inherens is the womb , and grace assistant is the mid wife , the one gives disposition , the other action ; so that when a man is lesse in these , he hath lesse of God .

3. In the abatement of externall acts ; In personall and secret duties . there will be lesse done in personall and secret duties , than in more publick duties which are with and before others : pride and other civill respects may enkindle a false fire in a frozen heart ; the breath of applause may fill the sails , & move the ship , which otherwise would lie still , or move another way : A Pharisaicall spirit will be much quickned with praise and glory , and a servile spirit will be much provoked by feares ; men are content to doe more then they would sometimes through hope of the favour of men , sometimes through feare of disfavour . But such are moved not by the spirit that is from above , but by the spirit that is in the world : therefore judge your selves by secret acts , follow your selves into your closets and retiring places , and observe your diligence , endevour , and spirit in your hidden wayes , and secret duties , for what you are in them , that you are indeed : as then you may best take your height , when you remove all advantages , for if you stand upon any thing , you will seeme higher then you are ; so you may best see the temper of your spirits , when all externall enforcements are absent ; when you are your selves , without the ingrediencies of respects to men , to intermingle with your spirits .

As there will be lesse done in a time of desertion , and an abatement of fruitfulnesse , so you may discerne an indisposednesse , By indisposednes . and unmeetnesse to duties .

1 Lesse willingnesse ; you may doe good , Lesse willingnesse . but it is rather as a taske r r Nil nisi jussus agit . Ovid. , than a delight , and you are not carried to it so much out of liking and contentment , as by a compulsory judgement , which layeth a necessity on you , that you doe it as a debt and due , which the law exacts upon paine of imprisonment , but not as a free-will offering , and Eucharisticall sacrifice . When the heart is filled with God , its delight is with him , and he yeelds obedience in love , and counts his worke wages : an evill heart is hardly drawne to good , it quarrels with the rule , and is loath to be bound . David , when he was in distemper , and left in the rage of his corruption , was not willing to be limited by the law of God ; but when he was himselfe , then he loved it , Psal. 119.129 . Gold and silver was not so precious , he chose it , v. 137. he took it as his portion , vers. 57. I said , oh Lord , this is my portion , I will keep thy words s s Calvin . in loc. .

When a man enjoyeth God , his walking with God , is his life ; he is much affected with converse with him , partly through love and sutablenesse to God , in respect of which , he is the Centre to which he tends , and in which he rests , partly through respect to the recompence which he hath in hope , and partly for the sense of sweetnesse which he hath in his converse , God meeting his servants with satisfying comforts , sweet embracements , and blessed coruscations , and beames of mercy and loving kindnesse , so that they say in their hearts with David , It is good for me to draw near to God , Psal. 37.28 .

Yea , love mightily commandeth and enclineth the hearts to duties ; but when a man is in greater distance from God , then the pleasant wayes of holinesse , which were to the soule as a delightfull Paradife , are become as the way of a desart , a way of thornes and briars , a wearisome and unpleasant path .

2 That zeale & fervencie which you had , will be much weakned : Lesse zeal and fervency . when God is with a man by powerfull and plentifull supplies of the spirit , he musters up all the powers of his soule , and cals in all his abilities to wait on God , and to doe him service . So David , Praise the Lord , O my soule , and all that is within me blesse his holy name , Psal. 103.1 . Observe with what contention and strength you were wont to doe what you did ; for if now you put lesse to it , and goe on in a way of spirituall lazinesse and sloth , it 's sure there is a diminution of heavenly influence : this seemeth to be the case of the Church in the greatest part of it , which caused the Prophet to complaine , There is none that calleth upon thy name , or stirreth up himselfe to take hold of thee , Esay 64.7 .

CHAP. VII . When a man is deserted , his light is darkned .

THe second change which you may discerne in your selves , The second change in one deserted , is in his light . is in your light and sight : the eye of the soule , that gate of spirituall life and death , suffers , and this being weakned , a man is like Sampson , when his eyes were put out t t Plerumque oculus contemplationis amittitur , & post per carnis desideria hujus mundi laboribus animus subjugatur . Testatur Sampson &c. Greg. l. 7. mor. c. 13. apud Alvar. de auxil . grat . disput. 46. num. 2. , brought into great misery & bondage .

A four fold evill when God hides himselfe .

1 Obscurity . 2 Inefficacie . 3 Vacuity . 4 Incredulity .

1 Obscurity . Obscurity . God shines not into the soule with such abundant light as before u u Illuminatio intermittitur , intenditur , remittitur , & quis qui spiritum Christi sensit , negarit aliquando contingere , ut in majori , aliquando in minori luce versetur . Camer . amic. collat. p. 55. , but withdrawes himselfe from the intellectuall part , and this causeth a withering and dying in the whole man : for as our light is , so is our life , Psal. 119.144 . Here is the root of the maine difference betwixt Christians true and false , strong and weake , one seeth things as another seeth not : A wicked man that is learned , though he seeme to have light , yet is in darknesse ; for his light is not the same light , with the light of the Saints ; and the Saints , though they see by a true light , yet because it is weaker in some than others , therefore there is such difference in themselves , and in their lives : yea , in the same man there is great difference , according as his light varieth x x Vis . Gulielm . Paris . de retribut . Sanct. Twofold light . . It 's light makes men to be what they are . This light in the Saints is two fold ; as the Moon hath a light in herselfe , and a light from the Sunne ; so the godly have a light fixed and set up in them by the spirit , as dwelling in them ; and a light which floweth from the Spirit of light , as from an externall cause , as he pleaseth , and when he pleaseth to conferre it : and as the Moone is very obscure , if the streames of the Suns light be cut off from her ; so their habituall light is dimme and dusky , if the communicated light from heaven cease . The godly , as they are made light , and are taught of God by receiving opened understandings , so are still in learning , the Spirit revealing more and more the mysteries of godlinesse .

By the way I will in a few words explaine a little this enlightning work of the Spirit . The spirit enlightens

There are foure things in it .

1 Removing impediments from the eye . 2 Manifestation of the object . 3 An application of the eye to the object , 4 Holding it to the object .

1 Removing of impediments of sight . There may be light without in the aire , By removing impediments of sight . yet a house may be darke within , because the light may be kept out by shuts : And the Sunne may shine brightly , and make all things clearly conspicuous , yet the eye , through the impediment of some humour , or filme oppressing it , may see but darkly ; if either externall light be dammed or cut off in the medium , or internall light be hindered in the organ , there can be no cleare sight : now as he that draweth aside the shuts from before the windowes , is said to make the house light , and he that removeth the humour or filme from the eye , to give sight ; so it is in this case which we have in hand : When the Saints are first translated out of the state and kingdome of darknesse , into a state of light , They receive a minde to know God , 1 Joh. 5.20 . and they that were blinde receive a seeing eye . But many filmes of lusts , and mists of sinfull distempers , are wont to darken their light , therefore God is graciously pleased to helpe their infirmities , and by his power to cure their distempers , as by a precious eye-salve . Apoc. 3.18 .

2 Manifestation of the object : Manifestation of the object . a a Revelatio est vel ex parte potentiae , per infusionem luminis ; vel ex parte objecti , & haec est , 1 externa per verbum . 2 Interna per spiritum immediate agentem in intellectum , eique intellectualiter loquentis . Baron . apolog. con . Turneb . tract. 9. punct . 6. §. 6. shewing himselfe unto the soule . For as the best eye cannot see except things shew forth themselves ; so except he present himselfe , and Jesus Christ , and the things of his kingdome , we cannot know them .

There are three wayes or media of spirituall sight ; The creatures , Word , Sacraments .

Now doth not experience shew , that you see more of God in these at one time , then at another ? and one maine cause of this difference and inequality in apprehending God , is the different manifestation of himselfe . The same sermon is as a cleare vision unto one , unto another as a riddle , God shining to one in his ordinance , and not unto another : unto some The Gospel is hid , and the light of it doth not shine unto them , 2 Cor. 4.3 , 4. but unto others in the preaching of the same Gospel , God that commands light to shine out of darknesse , shines in their hearts , to give the light of the knowledge of the glory of God , in the face of Iesus Christ , vers. 6. yea , and as he manifests himselfe by an habituall light , so by an actuall , by which his people see all things more clearly at one time than at another ; it 's sometimes day with them , and sometimes night .

3 In this enlightning , there is an application of the eye to the object . Application of the eye to it . The spirit , as in other parts of the new man , so in this , gives both habituall principles , and inward dispositions , and also draweth those dispositions into act ; both a seeing eye , and the seeing of the eye ; both the power and the act , are from the spirit . As in the body the eye hath a fitnesse in it selfe to see , but yet the faculty or power , and the act of seeing is from the soule , for the soule actuates every part : all our conceptions and apprehensions of spirituall things , are formally the acts of the renewed minde , but originally they are from the spirit , which stirs up and strengthens the minde to worke , and directs it in working .

4 Holding the eye to the object : that it may not slip and wander from it ; Holding the eye upon it . naturally our thoughts are very vaine and scattered , and never more unsetled , then when they are pitched on that which is good : and this giddinesse and instablenesse of our mindes , is a great impediment to our full comprehension and understanding of spirituall things , as I shall have occasion more to declare anon . Now the spirit comes with assistance to the tottering and straying spirit of his people , and holds their eye , and stayeth their thoughts upon their objects , that the soule may drinke down knowledge more fully ; transient views let in but little light .

Thus you see what this influence of the spirit is upon the minde of the godly , and by this you may better conceive , how darknesse & dimnesse befals the Saints in the time of desertion : there must needs be an abatement of brightnesse of understanding , where the mind is left clogged with fogs and mists of lusts ; lusts doe darken the minde , as mud doth the water , and as dust doth the aire ; and as glasse , the fouler it is the lesse light it hath in it : Blessed are the pure in heart , for they shall see God ; not onely hereafter ; but here in the world , Matth. 5.8 . The secret of God is with them that feare him , Psal. 25.14 . Prov. 3.32 . A good understanding have all they that doe his commandments . Psal. 111.10 . But when the heart is infected with pernicious lusts , they corrupt the minde , seducing , deceiving , and diverting also from all serious study of , and enquiry into things spirituall .

In like manner , when God doth not present himselfe , and things spirituall , how can it be , but a man should be in much darknesse ? nothing can reveale God but himselfe ; as the Sunne is not seene but by her owne light ; and when God hideth himselfe , all things are hid ; he seeth lesse in sinne , in grace , in Christ , in the Gospel , in all things , that seeth 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 i● 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 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 ●● 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 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 in you as heretofore .

4 A man is not so humbled : the practicall understanding being renewed , Not humbling . is the Count Palatine d d Curopalates . vid. Seld. honoris tit . , next to God in the palace of the soule ; the power of judgement is in its hands ; it hath power to send out writs to summon men to its barre , and to examine causes , and to passe sentence ; and when God is with it , it will afflict and chastise the soule for sinne , So it is said , that Davids heart smote him , 2 Sam. 24. but when conscience groweth carelesse , and men judge not themselves , when they condemne not , and afflict not themselves for sinne , but the sword lieth still in the scabbard , and execution is not done , but crimes are winked at ; the offender is justified or spared ; it is a signe of a sleepe fallen upon them , and that God hath withdrawne himselfe ; or if you be judged by the light , yet are not humble , if you can shift and ward off the blows of conscience , so that it cannot wound you ; the efficacie of it is weakned , and God is departed : David was in this case , his conscience was too dallying and indulgent , it did not arrest him , nor seise upon him with her wonted Majestie , because God suffered him to he for a time , as he permitted him to fall ; but when the spirit came in the ministery , of Nathan , then conscience was armed with a stronger power ; and laid hands on him , bound him in chaines , and laid him up in prison ; and now David humbleth himselfe , confesseth his sinne , weeps , and sighs , and mourns night and day , and could have no quiet till he had his pardon , and was reconciled to his God , Psal. 32.

CHAP. IX . When a man is deserted , the minde is more vaine , and abated in frequency complacencie consistencie in holy thoughts .

THe third evill that befals the minde is vacuity and emptinesse ; Third evill in the minde , vacuity and emptinesse when God withdrawes himselfe , it becomes like an empty house without inhabitant , when the cloud of divine presence fils his tabernacle , and the foule receives , oracles from his mouth , then a man hath sweet converse with him , and walks with him e e Pedibus duntaxat terram tangentibus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chr. hom. 3. de incompr . Dei nat. , is a man with his friend , as it is said of Noah , Gen. 6.9 . and Enoch , Gen. 5.20 . God is his centre , and he is much in pursuit of him . My soule thirsteth after thee , and I will remember thee upon my bed , and meditate on thee in the night watches ; my soul followeth hard after thee , Psal. 63. he was much in the thoughts of God ; God was with him f f De Ignatio fabulatur , nomen Jesu cordi ejus insculptum invcniri . , and he with God ; when he went to sleepe , yea , when he awakened , his heart was towards him , When I awake , I am still with thee , Psal. 139.18 . yea , I am continually with thee ; and what was the cause of it ? Thine hand upholdeth me , Psal. 73.23 . an awakened heart hath God ever in sight , I have set the Lord alwayes before me , Psal. 16.8 .

As water striveth to ascend as high as the head-spring from whence it cometh ; so a heavenly Christian , as he springs from above , is ever streaming thither ; but there are times when the minde becomes vaine , and very empty of God , and full of vanity ; either being like a watch that stands still , or like a Conduit-cock that runs at waste ; either sleeping , and not acting , or pouring out , and spending it selfe upon things that profit not .

In this state , the soule hath lost much of a threefold excellency which it had .

1 Complacency in holy thoughts . 2 Frequency in holy thoughts . 3 Consistency in holy thoughts .

First , Complacencie : time was , when the thoughts of Gods glory and mercy , and works , and word , and of Christ , and other spirituall things , Lesse complacencie in thoughts of God . were as honey , feeding and delighting the soule ; meditations were great refreshments and recreations ; they were wont to fill the heart with sweet content and comfort , adding much to all spirituall life , both of grace and peace ; How precious are thy thoughts to me ? Psal. 139.17 . Juvat immensospatiantem vivere coelo . David reckoned his recourse to , and converse with God , among his chiefe treasures : And indeed , what is better to man in a right temper , then from the Nebo of a spirituall meditation , to behold Canaan ? and by heavenly mindednesse , to walke with Christ , and Angels , and Saints in heaven , to have that in a kinde of presence by this prospective , which is yet so distant ? This I say peradventure , was your happinesse , but now you are changed , and fallen from this glory , your soules creepe on the dust , and savour not the sweetnesse of the things above ; they hunger not so much after that bread of eternall life , but feed upon vanities and worldly things ; you are not so delighted in slipping out of the world , and retyring your selves that you might be with God , nay haply , it is become a burthen e e Nulla res tam facilis est quin difficilis sit si invitus facias . Sen. ep. 12. to fix your thoughts on that which was your food and life before , your minde is become heavy , the earth hath got into your hearts , and weighed them downe , so that you finde it hard and tedious to pully and winde them up to such spirituall and setled meditations , in which formerly you have had delight : if it bee thus , it is a signe that God hath much withdrawne himselfe from you .

2. Frequency , Lesse frequency . it may be it hath been the dayly course of thy soul to visit heaven , soaring on the wings of an heavenly minde , and taking her flight to God and Christ , as the Eagles that flie to the dead body , Mat. 24.18 . thou wast wont to finde in every place a passage to thy God , and wert often improving that quicknesse of thy minde which is able to step from the deepest dungeon to the highest heavens in a moment . The mind is so quick of foote , that it is swifter than the Sun , and can move further in a moment than the Sun doth in a day , and thou wert wont to send this winged messenger , and it returned unto thee like Noahs Dove with Olive branches of peace and comfort in its mouth . Indeed a Christian drives two trades in the world , one is seene , the other is secret , and in this he is busie when hee seemes to be vacant , and is least alone , when most alone ; when he is mured up within his Chamber , or walking in a solitary way , he is conversing with such companions , as the world is not acquainted with , he is speaking with God , and hearing God speaking to him words of wisdome , making him wiser than the Auncient , words of reproofe piercing like a sword , yet not to hurt , but heale , and words of comfort stronger than death , and sweeter than life ; yea when he seemes to be in the deepes of affliction , he is mounted above all sorrowes , and his soule is above the clouds ; when he seemes to be affrighted with terrors , he is drinking in the waters of life , In the multitude of my thoughts within me thy comforts delight my soul . Psa. 94.19 . Consider this , hast thou been thus filled with God , so conversant in heavenly thoughts , that thou wast never long from heaven , but often looking up to the God of thy life ? and how is it now with thee ? art thou become a stranger to these wayes in which God and thy soul had formerly so many blessed meetings ? art thou growne mindlesse and forgetfull of him ? it may bee drawing neare in some heartlesse approach to him in the morning , but then living without him throughout the day : many guests come in , but God is shut out ; there is roome for profits , for pleasures , yea for sinfull thoughts and evill suggestions , but none for God ; if it be thus , thy case is more miserable , and thou art Deserted : for if God were so present by his Spirit as he was , He would be thy remembrancer , and bring such things still to thy minde as before . Joh. 14.26 . hee would bee jogging and provoking to heavenly mindednesse .

3 Consistency , when our delights are not with God , Lesse consistency . as the remembrance of him is not so pleasing , so not so frequent , and not so consistent , I say there will not be that stablenesse of an heavenly minde , that hath beene ; thoughts now are but passant and fleeting , not fixed and abiding , yea though conscience spurre the dull minde to this heavenly worke , yet like an unwilling servant , it stayeth not at it , but is soone gone .

CHAP. X. Great incredulitie in a Deserted soule , with the Causes of it .

THe fourth evill that befals the mind in time of desertion is incredulity ; Fourth evill in the minde , incredulitie . when God withdrawes himselfe , the wofull fruits of unbeliefe spring up ; doubtings , disputes , objections , strange reasonings about spirituall truths , in so much that the soul is greatly perplexed and snared in the diversity , crosnesse , subtilty , ambiguity of her owne reasonings ; now it questioneth the authority and verity of the Scriptures ; doubting whether it be the word of God or no , or whether it be not the invention of men ; yea , it is full of suspicions and doubts of divine providence , whether all things be ordered by an hand of infinite power and wisdome ; yea , the foundation and first stone is often shaken in such a time , the soule calling this in question , Whether there be a God or no , who is able to reckon the strange thoughts and reasonings of the soule , when it walks in darknesse ? And who can utter the dreadfull effects of such an evill ? What mazes of confusion , what flouds of feares , what thickets and labyrinths of sore perplexities ●s a man led into by this unbeliefe ? yea , what deadnesse and barrennesse ●reake in upon him ? how exposed to ●iolent assaults of Satan , having not ●he use of the shield of faith ? This un●eliefe and Atheisme is a rocke which ●he Saints ( the most part of them ) doe ●trike upon at one time or other ; but ●t's a dreadfull evill , like a torrent , it ●eares downe in a great measure , the ●rops and pillars of Christian hope , ●by , patience , obedience ; yea , it is of ●hat destroying nature , where it comes with strength , as it doth in many of the Saints , that it annihilates , in a manner , all spirituall things in their eyes , so that they cannot see God , Christ , promise , heaven , or any thing ; or if they see them , it is with so much obscurity and uncertainty , that the life which these things were wont to yeeld , is much impaired . And as it is pernicious , so it 's hard to cure ; a man would never , without the conduct of a divine hand , finde the way to get out of these perplexities . Unbeliefe hath a great strength in all , and were it not checked , it would more appeare .

Quest. Cause of unbeliefe prevailing in desertion . What is the cause that unbeliefe doth so quickly and strongly , upon Gods withdrawing of himselfe , put forth it selfe in the godly ?

Answ. First , the inevidence of the object of faith : Inevidence of the object of faith . it is evidence in any thing that settles and swayes judgement ; and when things lie hid in darknesse , and carry no convincing and satisfying evidence of reason , the minde will not receive them with a full assent ; yea , 〈◊〉 proportions her credit which she gives to the strength of reason , which she discernes for it ; so that in some things she fully embraceth them , and hath an acquiescencie and rest in her assent , being fully answered in point of reason ; in other things she goeth not further then to an opinion , which is an imperfect assent , founded on arguments only probable ; in other things she goeth not so farre , but stands doubting , and in suspense , being equally charged with reason both wayes ; having arguments why she should beleeve this or that , and arguments why she should not ; by which encounter of contrary reasonings , she is like the river , which by the meeting of two contrary streames , becomes a still water ; or like the scales in the ballance , which having equall weights in them , stand in equipoyse .

This we finde in men in matters of religion and godlinesse , that all beleeve not alike , because there is not the like evidence of spirituall truths to all ; some beleeve fully , others beleeve , but not with a setled assent ; others doubt ; the former are like the scales , whereby the weight in one prevailing , there is a setling ; the second , like the scales wavering , and turning sometimes this way , and sometimes that way ; the third , like the scales standing , but still it is the evidence in the object , which begets faith , yea , commands it .

Now the inevidence of the object of faith , by which unbeliefe stands fast , is in respect of 1 The object it selfe . 2 Subject of faith .

1 The object is in it selfe , sometimes hidden and strange to reason , Object hidden . and therefore hard to be beleeved : Such things are all those supernaturall truths , as the Unity in Trinity , and Trinity in Unity , the resurrection of the body , the incarnation of the Sonne of God , redemption by the satisfaction of Christ , justification by faith , &c. These truths , and the like , are above reason , such the minde of it selfe cannot beleeve ; what though they be revealed , and are so made conspicuous , in a sort , by the word , yet ( if there be nothing but the testimony and authority of the word ) except the power of the spirit set in , there will be no faith .

2 The inevidence is sometimes in respect of the subject , and that is , Subject darke . when things are clearly brought to the understanding , but through it's weaknesse it is not able to see the reason of them ; the object is cleare , but the minde is darke , as though the Sunne shine , and make all things evident in themselves ; yet if the eye be blinde , it seeth not ; things are hid , but this vaile is not on the things , but on the eye ; or suppose a man come with a faire and full testimoniall of his worth , yet if he to whom it is brought cannot read it , he will not beleeve him , or accept him : Now God hath revealed himselfe by the creation , Rom. 1.19 , 20. all the creatures are as so many witnesses to reason it selfe , that there is a God which made all ; but reason is deafe , and heares not That sound that is gone through the world , Psal. 19. or heares it so weakly , that it cannot settle and quiet it selfe in this truth , that God is , and that he made the worlds , so that our faith even in these things , is not onely from the light of nature , but also and especially from the light of the spirit ; and according as this light is afforded more or lesse , so doth our faith vary in it's operation , by the weaknesse and blindnesse that remaines upon the understanding , though it be renewed , the minde is disabled to answer these various and snarling objections , which are conceived in this fruitfull wombe : how many reasonings and strange disputes , doth the carnall minde , when it is left to it selfe , forge against the truth , which doe so cloud and puzzle the soule , that it is often strangely foyled ? As those Gentiles being left of God , became vaine in their imaginations , Rom. 1.21 . So the Saints themselves , when God shutteth in the light of his spirit , are full of dangerous reasonings & entangling thoughts ; the Psalmist beholding the manner of Gods dealing with the wicked , and with the godly , that they prospered , and these were asslicted ; from hence argues so strangely , that he had almost beene soiled , but that God did guide him with his counsels , and upheld him by his right hand . Psal. 73.

So Moses , though God had told him what he would doe for the provision of his people , consulting with reason , had this answer from it , Can God prepare a table in the wildernesse , Num. 11. I need not insist upon instances of this nature ; the minde is very active and quick in working , and is able to lose it selfe in doubts and perplexing reasonings , but it is not so able without divine assistance to untie her knots , and to free her selfe .

2 Cause is Satan , whose worke it is to molest the Saints ; Satans working . he is full of all knowledge , so that he knowes how to weave the most subtilenets to toyle the soule ; and he hath a way into a man by the phantasie , where he is able both to keepe the thoughts working upon some strong imagination , and ensnaring reasoning , and to suggest new : hence it comes about , that a man is so mightily and uncessantly pursued with doubts and strong workings of unbeliefe , that there is scarce an article of his faith so rooted in him , but by these blustering and tempestuous winds , it is at one time or other much shaken . These then are the causes of the new and strong working of incredulity & Atheisme , which as it seemed by former force and power of supernaturall light to have beene buried , doth in a time of desertion rise up againe , to the great affrightment and disturbance of the heart .

CHAP. XI . Of the change and alteration of affections in case of desertion , where is spoken of love , hope , hatred , &c. with their sad abatements .

THe third change which a man deserted may finde in himselfe , Third change in one deserted , is in his affections . in respect of his graces , is in the affections ; these are the pulses of the soule , by which judgement may be made of the state and temper of the soule ; the affections are but severall acts and motions of the will , according to the quality , distance , and absence of objects presented to it . And the will is the principall subject of holinesse ; herein the graces are most scituated and planted ; this is the throne wherein they reigne and rule , so that the affections do much discover the state of a man ; grace hath its birth in the understanding , but her seat , in respect of the greater part , in the will ; it is seminally in the minde , actually and formally in the will especially ; therefore as I said , the will is much to be observed in its tempers and inclinations , and motions , which are the affections of the soule , as we call them .

Now these affections I referre , that I may instance in particulars , to two heads , according to the principall objects of them , which are 1 God , and things spirituall . 2 Sinne , and things carnall .

As the heavens are moved upon her two poles , so the affections are conversant about these two objects . First of the affections which looke upward and have God and Christ , and heavenly things , for their object : These affections are all comprised in love g g Aquin. 1.2 ae . q. 28. a. 6. , as among the disliking affections , hatred doth vertually contain the rest , as griefe , fear , anger , &c. so in the liking affections , love doth comprehend the rest of that kinde , as desire , delight , joy , hope , &c. these being but the children of love , or severall acts of love . Now the acts of love towards God , and things above , are principally three , 1 Desire . 2 Hope . 3 Delight .

By desire and hope , love extends it selfe towards God as absent : by delight she enjoyes him as present : Desire is love in motion ; Delight , is love in rest ; Hope is Love , having motion in her rest , and rest in her motion : and in expectation , there is neither perfect rest , nor perfect motion .

1 Desire . There will be a great change in this , Desires abated , so that when God denieth his wonted influence : for what is desire , but the soules following of God ; and there is a decay in this , proportionable to the abatement of Gods drawing ; for so far only as God draweth , we follow , Cant. 1.4 . Ioh. 6.44 .

The abatement of desires , will shew it selfe in two things .

1 There will be lesse prayer and endeavour to enjoy God . Prayer is the presenting of our desires to God , there is lesse prayer and endeavour . and he that is full of desires , is full of prayers ; the soule that longs after God , breathes out many sighs , and prayers , and teares , unto the Throne of Grace , and is ever reaching after him h h Non requiescit amor in quacunque supersiciali adeptione amati , sed quaerit amatum perfecte habere , quasi ad intima illius perveniens , &c. Aqu. 1.2 ae . q. 28. a. 2. , that it may apprehend him , Phil. 3. If God be present , it hangs upon him , with humble entreaties not to depart from him ; if absent , he flieth after him with mournfull complaints and cries , that he would returne to him ; he cannot be answered or quieted , if he finde not the losses and ruines of his spirit to be repaired . But where the heart is still and silent in her evils , over run with darknesse , deadnesse , earthlynesse , and other like dolefull evils , and yet puts not up her prayers , or if prayers , yet not cries , being either no suter , or at least no begger ; but quietly contents her selfe in her way ; here desires after God are very low .

The like may be said of all endeavours : desires are active ; if you are become more slacke and slight in the use of ordinances , in which you were wont to finde the Lord , doubtlesse you have fallen from your first love , with that back-sliding Ephesus , Apoc. 2.4 . and it is time to consider whence you are fallen , and to repent , lest God come against you with terrours to awake you .

2 God lesse intended in all endeavours : when God is the end of a man in hearing , God lesse intended . praying , &c. it is a signe that he desires him in truth , and the more he is intended , the more he is desired ; God may be the object of his action that loves him not , but he is the end onely of such as love him . Observe this , a man may doe as much as he hath done , yet there may be a decay of his desire , appearing in this , that God is not his end .

Quest. When God is our end , may be known by How may I know when God is my end ?

Ans. The end may be considered , in respect of its place , power .

The place of the end is in the intention and affection , here it sits as in her throne , Considering the place of the end . and useth her authority and power ; the soule intends and minds that which is her end , as the Archer hath his marke in eye to which hee shooteth : Judge then your selves what you intend ? is God in your eye ? so farre as you intend him you desire him , and no more .

In the next place consider the end in her power , It s power . the ultimate end hath the greatest power in a man of all things ; this power is foure fold , to draw , rule , hold , quiet .

1. It draweth to it , having as it were a magneticall vertue to attract h h Amor meus pondus meum , eo feror quocunque seror . Aug. , To draw . when it gets into the understanding , it sets the will and affections , and all the powers of men on action , so they that make riches their end are strongly enclined and moved to them , willingly and diligently labouring , patiently enduring , and constantly endeavouring to attain them , and where riches are the tearme to which the heart tends , it is the principle of motion i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. eth. l. 8. c. 9. , and the reason of all endeavour ; so that if it be asked , what a covetous man seekes , and for what he studies , plots , sweats , toyles , moyles , the answer , in all is , riches : Doe you finde God thus drawing ? when you pray , receive , heare , consider what moves you , what sets you on worke ; For not the motion , but the mover , not the endeavour , but the ground of it discovers the end ; two men may walke in one way , yet their end may bee different , one may walke for his health , the other for his profit : so in the same duties of godlinesse , the end of one may be pride , of another peace of conscience onely , but the best end is God . Note this , that there is a three-fold discharge of duty ; hypocriticall , when a man intends not what hee doth , but something else , some worldly advantage ; Conscientious , when good is done as a duty and taske ; Spirituall , when good is done , for this end that we may please and enjoy God .

2. The end rules ; as it is the ground , so also it is the rule of action , To regulate . as it drawes to it with power , so with order , it draweth to it in the due and direct way : that is , it puts upon 1 Inquisition of fit means . 2 Due use of them .

First it puts the mind upon a studious deliberation and inquisition about the fittest meanes : Causing inquisition of fit meanes . hence comes those many prayers to God which David put up to be directed , lead , instructed , taught in the way that hee should walke , Psal. 119. hence came his study in pondering on the law , the light of his feet , and lantern of his paths ; hence the people being stirred by Iohns ministery , to seeke eternall life , and to enquire after God , came to him and consulted with him , What shall we doe ? So did the Publicans and Souldiers , Luke 3.10.15 . hence also came that cry of the Jewes and the Jaylor newly awakened from their sleepe of death , Men and Brethren what shall wee doe ? Acts 2.37 . Chap. 16.30 .

Secondly , It puts on to the due use of meanes when they are found out , Due use of meanes . and this is necessary ; For as a man may come short of his end , by wrong meanes ; so also by not using or misusing of right meanes . Note here therefore two operations of the end , about the meanes ; 1. it puts upon the use of them , so that if God be a mans end , the minding and affecting this , will urge and presse to the use of such meanes , as God hath appointed and discovered , yea of one as well as another , he that either useth none , or not all , intends not God as he ought : where a man desires God , and makes him his end , he findes in himselfe , a disposition to the use of all meanes proportionable to the desire of his end , which he fully k k Finis appetitio non habet limites definitos . Arist. pol. 1.6 . seeks . 2 It puts upon the due use of them , that is , so to use all the ordinances , as that in them he may come to God ; the promise of Gods approach to man in grace and mercy , is not made simply to the actions of godlinesse , but to the right performance of them , as not hee that prayeth , but he that prayeth with fervency , faith , sincerity , shall obtaine : not the hearer , but the wise , hungry , humble , obedient hearer , shall find the word effectuall : therefore that spirit that directs the heart to pitch on , and pursue after the right end , doth also lead the heart in the way to it , working such dispositions as may fit it to a wise and effectuall use of all meanes ; he therefore that loseth in the meanes , loseth in the end , for the end is in the meanes .

3 The end holds the heart with it ; To retaine the heart . as it hath an attractive power , so it hath a retentive power , and its bonds are so strong , that nothing can dissolve them , and draw away the heart ; the last end is a mans chiefe good , and therefore where it is so apprehended and minded , nothing can divide betwixt it and the soule ; for if any thing should , it must be either good or evill ; good cannot , for the soule will not leave a greater good for a lesse ; and there is no evill so great as the losse of the chiefe good . Therefore if you be gone from God , it is a sign you make not God your end , as you have done .

4 It quiets the heart so farre as it is attained ; To quiet the heart . every thing rests in its proper place , its appetite is satiated in its end , and a man that makes God his end , cannot be quiet in his absence , but is ever restlesse in his motion , and labour after him , till he finde him ; yea , nothing can content him , till he finds such a presence as he needs ; though God give riches , and health , and friends and all the sweetest accommodations of this life , yet as the child that wants the nurses breast is not quieted with bables , no not bracelets of pearles , o● chaines of gold , but it must have the breast ; so he still pursues God , an● is not satisfied , till he get his hard hear● softened , his dull heart quickned , his darke heart enlightned , and God returning againe into the tabernacle of his soule , to fill it with the glory and power of his presence : and so farre as he gaines in this , he is at peace : if God open the well of life , and cause the streames thereof to flow in upon him , i● he come in with power to destroy his lusts ; to quicken , awaken , and establish the soule , hee counts it a greater happinesse than to possesse a crown , coun● ●t a greater happinesse then to possesse a crowne , or heape of pearles , or mines of gold .

The second act of love , is hope : In Desertion hope is weakned . this is an act of the will , extending it selfe towards that which it loves , as future ; it is of great use to a Christian ; it is an anchor to uphold in troubles , and a goad to excite to endeavour ; yet such ●s our folly , that though all Christians have a saving hope , yet few have a living hope , that is to say , such a hope is lives in them , and gives life unto them ; but most rest in a poore , faint , ●eeble hope , seldome improving this grace , except in the day of feares , sorrowes , troubles , and of death .

But surely if hope be abated , a man ●s abated in his communion with the God of hope . And the decayes of ●ope are in some of these three things , 〈◊〉 in all : in the Certainty of hope . in the Acts of hope . in the Efficacie of hope .

1 For the certainty . Certaine hopes ●re not onely mans portion , In its certainty . though there be a certainty in the object , yet not alwayes in the subject . Hope in the Saints respects the good hoped for , in a three-fold degree of futurity . Some hope for heaven , as possible onely ; this is the lowest pitch of hope .

Some hope for heaven as probable , though they have hope of attaining , yet not without feare of missing : some hope for heaven as certain●● and infallible .

The hope of possibility is a weak hope ; the hope of probability is a fluctuatin hope ; the hope of certainty is a setl●● hope ; that which the Apostle cals the Plerophorie , or full assurance of hope Heb 6.11 . Now as in other parts , s● in this the Saints are subject to declension ; but where it so fareth , that a man hope is clouded and enfeebled , so that from a triumphant and joyfull expectation and waiting for of heavenly glory he is fallen into an habituall anxietie and dubiousnesse of minde ; it argueth that he enjoyeth not God as he hath done .

2 For the acts of hope . In the acts

Note , Hope hath two acts , 1 Desire . 2 Expectation .

The one is the reaching forth of the will , to the thing promised ; the other hath two things which constitute it .

1 The fixing of the soule upon the thing desired . 2 The resting of the soule in the futurity of it .

Concerning these , I will propound three things for your triall .

1 The acts of hope are decayed , Not so compleat . where there is not that compleatnesse in them that hath beene ; as desire of heaven , without minding it ; I or some slight desire and scattering thoughts of it , without a patient and joyfull waiting for it .

2 Where there is not that frequencie of these acts that hath been ; Not so frequent . as when you doe not so often long and looke for heaven , not so often minde it , and feed your hearts in the expectation of it .

3 Where there is not that fulnesse in these acts , which hath beene ; Not so intense . as when your heart doth not so eagerly desire it , but hath lost her former breathings and pantings after it , not So looking for , and hasting to it , 2 Pet. 3.12 .

And when it doth not dwell above , but hath lost her habitation which shee had in heaven , and hath pitched up tents unto her selfe in the world ; and when it doth not comfort it selfe in the remembrance of the promise , and solace it selfe in the thoughts of its future blessednesse , it is certaine here is a decay in the acts of hope .

3 For the efficacie of hope ; In its efficacy not working . note that a lively hope is an efficacious hope ; and as there are many precious effects of it ; so I will instance in foure .

1 Prizing of the promise : Appretiation of the promise . faith commends the promise unto hope , it reveales the worth and truth of it , and then hope takes it and hugs it , so that it reckons it as its treasure , and feeds upon it as its Manna , which God hath given to refresh the soule in this desert : when you forget your consolation , and let the promises lie as a thing of no account , when you afford them not roome , yea the highest roome in your hearts ; when you build not your peace on this pillar , and sucke not your joyes from these breasts , surely all is not well , your hopes are diminished .

2 Moderation of the affection to the world . Hope doth elevate the heart ; Moderation towards the world . Where a mans treasure is , there will his heart be also , Matth. 6. If you be grown more proud in abundance , more covetous after what you have not , more discontented with what you have , your hearts are againe entangled in the love of the world , and fallen from the heights of heavenly hope .

3 Quickning endeavour . Hope makes a man willing , constant , chearefull , diligent , Abundant diligence . abundant in endeavours , therefore if you strive lesse , you hope lesse .

4 Making able to suffer . This steeled the Saints with courage and patience in persecution ; yea , Constant patience . this made them to rejoyce , yea , glory in tribulation for Christ , Rom. 5.3 . Encrease of feares of the crosse , and of impatience in suffe●ing , argueth a decrease of the efficacie and vigour of hope .

3 The third act of love , is delight ; this is a sweet contentment of heart in God , and in the things of God ; In Desertion delight in God lessened . a complacencie , or taking pleasure in God , and according to the degree of love , is o●● delight in God : the same love that quickens desire , and hope after God as absent , sheweth it selfe in delighting in him as present . It is true , God is in a sense absent from us while we are in the world , 2 Cor. 5.6 . that is , we have not fully attained , Phil. 3.12 . but yet he is also present : he is present ¹ to faith , for faith hath a propheticall eye , to see that as present which is absent , and a magneticall hand to draw unto it selfe that which is afarre off : and he is ● present to sense ; for we taste and feele his power and goodnesse , and so farre as the soule that loves him enjoyeth him , it joyeth in him ; Appearing , therefore if your delight be lesse , your love is lesse .

Quest. How may I know that my delight in God is lesse ? By forgetfulnesse of God .

Answ. 1. If you be more forgetfull of God ; for that which we esteeme we minde . Excessive delight in vanities .

2 If you delight more in the worlds vanities . Heavenly delights , and sensuall pleasures , are contrary each to other . There is a lawfull delight in the world , consistent with delight in God ; yea , for whom is delight in the world , but for the heires of heaven ? he that is in his sinnes stung with the venome of his guilt , and racked with the feares , and clamours , and terrours of an unquiet conscience , can have no true delight in the world ; What sweetnesse is a mans dainties to him , that feares he hath no portion in the bread of life ? What comfort in his great riches , that looks to have heaps of eternall woes ? What peace in his faire dwelling , who expects hereafter to live in the lowest hell ? What good doe those pleasures which are sowred with hellish horrors , and dreadfull expectations of unsufferable paines for ever ? No , no , hee onely hath true pleasure , who hath God for his God ; yet even they are subject to a carnall use of lawfull comforts ; which is , when our delights are immoderate , not used in that way , and to that end , that we may be more fitted to walke with God , &c. and when our delights are such , the more they are , the lesse is our delight in God ; a full delight in God , deads the heart to earthly and carnall delights : as in the pipes of water , when the water hath broke a vent to it selfe upward , it ceaseth to runne forward .

3 Vnwillingnesse to walke with God : Unwillingnesse to walke with God . which lieth in five things .

1 Hardly drawne to God . A stone need not to be driven downward , because that motion is sutable to it , Hardly drawne to him . and it affects the centre : the Eagles flie willingly to their prey ; an hungry man need not either perswasion or compulsion to take his meat ; if you did delight in God as before , what meanes your hanging backe from him ? and how is it that the counsels and thoughts of your hearts , the pressing perswasions of the Word , the strong motions of the spirit , the shining examples of the godly , the wise advise of faithfull friends , the sweet enducements of precious promises , the fad menacies of fearfull evills , yea , the heavy stroakes of an angry God ; yea , the melting mercyes of a tender father , yea the bleeding wounds of a crucisied redeemer ; I say , how is it that none of these doe more prevaile with thee to a more ready walking with thy God ? this backwardnesse is hatefull l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . .

2. Vnchearfulnesse in his presence , Unchearefull in his presence . people , and service , a man may soone see when a servant workes willingly in his masters service ; David when he had his delight in God , delighted in all the waies of God , Psal. 119.16 , 24 , 35 , 47 , 70 , 77 , 174. it may be to be with God , hath in times past been to thee better than thine appointed food : but now thou comest to dutyes , as to meales when thou hast no stomack , what then more clear than this , that thy delight is lesse in God .

3. Uneavennesse and inconstancy in the way of God , Uneaven and inconstaant . when a man is in and out , and constant in nothing but unconstancy , it is a sign he is not well pleased with his way ; the soule rests in that which she fully likes , all changes are from dislike , for if a man had what hee would have in any thing , he would not desire to leave it ; all uneavennesse in our walking with God , argueth a distaste of the wayes of God , and of God himselfe ; and it is great weaknesse to be drawne so from our selves , and to be so tottering l l Bene compositae mentis esseexistimo , secum consistere , secum morari . Sen. .

4. Easinesse to be drawne from God : when a man is well pleased in his house , Easily drawne from God . or horse , or any thing , a small price will not buy it out of his hands ; therefore judge your selves , when Satan comes and bids you such a price , offers such a pleasure , or such an advantage , to draw you from that which happily heretofore the whole world could not have wonne you from , and you easily and ordinarily are by this taken off from your holy course , it is a signe your hearts are not so delighted in God as they were . Loath to rise to the highest pitch of holinesse .

5. Loathnesse to rise to the highest pitch of an holy conversation : you have some hopes still , but you can rest with the sad admixtures of sears ; some mortifying grace , but you seek not for the fulnes of it ; some quickning grace , but you strive not for the abundance of it ; you have some communion with God , but you strive not to be much in it ; a man hath never enough of that which delighteth him much .

Now briefly of the other maine Object , about which our affections are conversant while we carry this flesh , is sin and carnall things : there will bee a change in these in the time of desertion : In a word , that I may dispatch , this I will instance in two affections : 1. hatred , 2. griefe .

These two goe together , and they are ever of an equall height , hatred respects the nature of sin , griefe the proximity of it ; though we had no sin , we should have hatred of it ; but if it were not neare us , or in us , we could not have griefe for it .

To begin with hatred , which is a displicency against sin , in the nature of it , In Desertion hatred of sinne abated . this hatred is founded in love ; and as love is either terminated on a mans self , or on God , such is the hatred of sin , a man may have the former and yet bee without God , that is , he may hate sin as repugnant either to his nature , so meek men hate contention , or to their peace ; so men illightened hate it for the evil that it brings , as shame , sorow , fears , paines , death , hell ; But they that thus hate it , love it , their hatred is but respective , but their love direct and reall , though they hate the fruit , they love the tree , though they dislike the effect of sin , yet they like the sin it selfe .

But true hatred , is a displicency against sin it selfe g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Rhet l. 2. c. 4. Signes of it . 1. Occasions of sin lesse distasted and feared . . And since this is of God , the more we have of it , the more we have of God ; consider then if there bee not an abating of this : is not thy heart entred into a kinde of league and amity with thy former lusts ?

Quest. How shall I know this ?

Ans. The occasions of sin will be lesse feared and distasted , the occasions of sin are Harbengers and spokesmen of sin , and where these finde better entertainment , their sin is not so much disaffected : Princes doe shew their loving respects to each other by kinde entreating of their Ambassadours : Judge thy selfe if thou hast been formerly fearfull , jealous , watchfull , but now art growne heedlesse , bold , ventrous ; yea , not only lesse fearing occasions of sin , but also more delighting in them , it is a sure sign that the temper of thy spirit is corrupted , thou art growne worse .

2. The law of God is lesse loved ; there are two branches of the law , precepts , The law lesse loved . and prohibitions , and our natures will more easily imbrace the one than the other , we many times are content to doe much ; if the law require this , or that , we yeeld and consent to it , but to be limitted and barred is most distastefull , when men love their sins , though they like not the law prohibiting those sins : And looke into your selves , for so strangely doe the regenerate sometimes degenerate , that sometimes it is a displeasing thing that there should bee any law to crosse and thwart their desires and lusts , yea to be angry with them that hold this law unto them ; so good Asah was overtaken , 2 Chron. 16. the Seer struck at his sin with this sword of the spirit , & Asah stands up in defence of his sin , and smites the Seer ; oh how far may the heart goe out from God ? what a thing is this , that a renewed man should so farre decline , as to love that which God hates ; and so to love it as to reject God , to harbour it , and to say in his heart , oh that there were no bonds , that I might be free , oh that I had my will , then would I repeale that law , and returne to sin : Lesse prayer against sin . yet this is sometimes found , but it is a signe of a man much estranged from the life of God .

3. His prayer will be lesse against his sin : that which we hate is our burthen , and so far as the soule hates it , it desires to be freed from it m m Est intentio odii no cere , nec cessat in laesione peccati sed in exterminio . Gul. Paris . de Rhet. Divin . c. 23. Vere poenitens est Iuratus in mortem peccatorum . ib. ; See how the Apostle cryeth out as a man tyred with the chaines of a grievous bondage , Oh wretched man that I am , who shall deliver me from this body of death ? Rom. 7. Yea , and when hee felt his sinne stirring , hee prayes and prayes , and prayes againe to heaven for help , 2 Cor. 12. There is a praying against sin , while yet the heart is towards it , but it is fearefull mockery of that Majesty to whom wee pray : it may be a mans case , that the power of conscience may . enforce and extort prayer for subduing of sin , and yet the power of sin may be such that it may hold the heart in the love of it : But if you slacke in the sincerity and fervency of your prayers for mortifying grace , you have abated in hatred of sin .

In the next place comes griefe for sin : a grief rising and springing from the bowells of love to God ; this is a speciall grace , which as it is from God , so it is honoured with the promise of Gods presence : For thus saith the high and loftie one that inhabiteth eternitie , whose name is holy , I dwell in the high and holy place with him also that is of a contrite , and an humble spirit , to revive the spirit of the humble , and to revive the heart of the contrite ones . Isay 57.15 . As when the streames are shallower , it hath lesse of the fountaine , so the lesse godly sorrow , the lesse of God : u u 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Proverb . graec . when a man is not so frequent in humbling his soule , nor so full of griefe , when sins wounds are not so grievous as they have been , he hath no cause to 〈◊〉 downe and lament his case ; for God is departed in a great measure from him .

CHAP. XII . The second rule to judge of Desertion is taken from the increase of sinne , where how the increase of sinne may be knowne .

THe second rule to guide in the judgment of this matter whether a may be deserted or not , is the consideration of his sinnes ; where sin is increased , there is lesse of God ; sin is contrary to godlinesse , and the nature of all contraries , is , that the intention and increase of the one , is the remission and decrease of the other ; as in the ayre , when there is most darknesse , then there is leas● light ; when the spirit of holinesse is present in his powerfull working , then the power of sin is weakned ; but when he withdrawes his influence , then sinne breakes out ; as when the Sun sets , then the beasts that lay before lurking in their dennes , come forth with roarings and howlings for their prey ; and as when the King is gone out of his kingdome , then the trayterous rebells , who before concealed themselves , rise up in armes to work their wils .

And it must needs be that upon Gods departure and his ceasing the acts and operations of his power in the soule , When God departs , sin increaseth . that sin must revive , and returne upon a man with a renewed strength , and prevaile much . For ,

1. First , Satan is vigilant , For 1. Satan takes the opportunity . and takes his time to doe all the mischief that he can , when God leaves a man , he seekes to make a re-entry , as theeves break open houses , and pill and spoyle in the absence of the master . And indeed when God thus leaves the soule , there is not a meere Desertion onely , but a tradition also of a man into the hands of Sathan ; God permitting him to deale with the soule in a sort , as with Iobs body , to lay his hand on them , to spoyle them , to smite them with many soares , and though he cannot slay them , yet he may much hurt them , so that they come out of his hands as the man in the Gospell that fell among theeves , and was robbed and wounded and left half dead . Luke 10.30 .

2. Sinne is potent . Sinne is a potent thing , it hath indeed many things against it , but more for it , and onely God above it ; so that if God cease to watch , and keepe the heart in his way , and to keep down this monster , it will be stirring .

Take a short view of the power o● sin : It is compared to an husband which overcomes by kindnesse , to a Lord which prevailes by power , yea , it is compared to the things of the greatest power , it is called a Conquerour , leading all in captivity , a tyrant holding all in bondage , a King holding all in subjection , and draw near and see the strength of it . Consider the City that she is mured in , it is man , an active creature ; and as fire is more fierce in gunpowder , that in wood , and rebellion stronger in a generall than in a peasant , so sin is stronger for the subject of it ; hence it come that the devils exceed man in wickednesse , because their natures are more active , and more potent ; sin also is in the whole man , therefore as fire that hath hold in every part of an house , burnes exceeding fiercely , if men cease to quench it ; so sin rageth much when God ceaseth to slake it by pouring in his Spirit , which is compared to water , Ioh. 3.3 . Ezech. 36.25 . as sin is compared to fire . Iames 3.5 , 6.

Again , behold the forts of sin , which is carnall thoughts and reasonings : which are called strong holds , 2 Cor. 10.4 . in which it both strengthens its owne power , and defends it self against all adverse power .

Then behold her weapons , every faculty , ability , endowment , riches , wisdome , strength , honour , friends , and the members of the body , which are weapons of unrighteousnesse . Rom. 6.13 . o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Gre. Naz. orat . 1. .

Then behold her allies , and aides , many things come in to contribute strength , I say many things without a man , as Satan by counsell , suggestions , perswasions , diversions , discouragements , and strong operations : And all the objects of sinne , yea every creature , and the examples and counsells of men , yea , and the acts of sin it selfe , all these make the power of sin greater : therefore considering these things , who can wonder that there should be a renewing of the power and working of sin , when God denyeth his gracious presence in the soule ? But about the renued power of sin , consider , But concerning this renewed power of sinne , take these considerations .

1. We must distinguish of sins : every sin is contrary to all holinesse , Sin must be distinguished . and to the whole law in a sense , because holinesse in the nature of it is contrary to sin , and the law condemnes all sin as a transgression against it ; but some sins are more directly contrary to all holinesse , as totall apostasie , positive hatred of God , &c. these , 1 Joh. 3.6.9 . such as abide in Christ are kept from ; but other sinnes which are particular defects , though in their kinde grievous , they may possibly fall into , &c. But let me adde this caution , 1. that they are seldome found in such , if heynous evils . 2. That it concernes men to watch , because such waies are waies of death ; and the proper effect of great sins is wasting of the conscience , and incensing of much wrath .

2. The power which sin gains is but a limitted , not an absolute power , Christ is not willing to lose his subjects , though he may suffer them to be vexed , yet not conquered ; sin may rage , but not rule , or as I said , its power is limitted .

1. It is not full : sin may have much power , but Christ still keepes the throne , though he permit it to doe much , yet he keeps the Scepter in his hand ; yea , though he let sin loose in a degree , yet he holds the reines in his hand to curb it at his pleasure , and though it find a part yielding in a man , yet it ever finds a part resisting , Gal. 5.17 . he that hath fully and resolutely given up himselfe to Christ as a King , can never admit of another Soveraigne , it is not only contrary to his duty , but to his nature , and that anointing , by which he is set above the world , and above Sathan and above himselfe , and under none but Christ : This anointing is the Spirit of Christ , which is a Royall Spirit , and makes us Kings like himselfe , both in Noblenesse of spirit , which abhorres bondage to base lusts , and in victorious power by which he overcomes all , yea our strength is the bloud , mercy , power , and truth of Christ , who hath undertaken to rule his people with the rod of his strength , Psal. 110. and to beate downe their enemies with his Iron rod , Psal. 2. and he hath said , Sinne shall not have dominion over you , for you are not under the law but under grace . Rom. 6.14 . p p Destituitur peccatum potentia , dānandi et dominandi . Epis. Saris . de justitia operum . c. 5. vid. etiam Abbot . Epis. Saris . animad. in Thoms . diatrib . c. 21. . God will throw out sin by pouring out upon his servants a spirit of repentance q q Fortior est spiritus in nobis , quia semper facit ut de malis actibus resipiscamus , at caro praestare non potest ut resipiscamus de bonis . Twis . vindic . l. 3. errat . 8. §. 12. of faith , of prayer , and power , yea , and lust by winning looseth , and her present renewed strength proves the occasion of her future and greater weaknesse : r r Pyrrhus Romanos vicit , at mullos suorum in praelio perdidit et eis proinde dixit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plut. Apoph . Vt vere possunt dicere , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . id . ibid. For when the heart is awakened , and seeth the ruines which lust have made , now it stirres up it selfe , and girds its sword and buckles its armour about it , and the Spirit of the Lord comes upon it , that it subdues her enemies , and drives out those pests from her territories , and takes up a resolution of perpetuall enmity , and warre against them , never to admit leagues , or to shew favour , but to be avenged on them , not one shall escape . Thus as the Sun sets in a cloud , and seemes buryed in darknesse , but riseth againe in glory ; and as the earth seemes vanquished , and to lose her crowne and life by the fierce invasion of the cold armies of winter , yet at last regaines her strength , when the Sun breakes forth , and untyes her bonds , that her imprisoned power and life may come forth againe ; and now , where are those blustering stormes , those battering hayles , those heapes of snow , those nipping windes ? So , the soul renewed , though it may be farre gone , yet shall revive again , and sins greater rise , shall prove her greater fall , and at last shall perfectly be destroyed .

These being premised ; I say that the encrease of corruption is a signe of Desertion : Cautions in concluding desertion by renewing of sin . But yet with Caution .

1 Caution , take not all renewed motions and stirrings of lust , for the renewed power of it , s s Actio violenta non est violentia patientis sed inferentis . Guli . Par. de tentat . & resist . p. 284. col. 2. for sin may stirre much where it is much weakned , tentations may be stronger , and so that grace which we have received may be lesse able to prevent all risings and workings of inherent lusts : God may seeme to leave us , when he doth but try and exercise us by suffering incursions of sin , and by permitting us to be assaulted with Sathans depths , and stratagems , and power , as hereafter I shall declare .

2. Where repentance and prayers , and resolutions are multiplyed , according as the tentations , motions , suggestions , and sollicitations of sin are encreased , there sin though it seeme to grow , doth not , and he that argueth that God is absent , because of his lusts so working , should consider that those lusts doe not argue Gods absence , but these graces stirring and working argue his presence .

Indeed where sin and lust is growne stronger , there a man hath cause to conclude against himselfe , that so farre as his sins have gained in him , he hath lost of God .

Quest. How may it be known when sin hath thus revived , and is become stronger ?

Ans. It will be necessary to consider foure things . When sin is growne stronger , it may be known by The roote , The branches , The soyle , The fruit .

1. The roote of sin : First , the roote which is , the life of the plant is in the root , and there is something which hath the resemblance of a roote to sin in the soule , by the meanes whereof sin lives : 1. Affection , Affection and the minde . 2. Vnderstanding .

The affection and love of sin is the life of it : then sin dyeth , when we hate it ; then it lives , when we love it : hence flow all resolutions to sin , and all voluntary acts of sin , and all yielding to tentations and occasions of sin : love is an affection , begetting union and action ; a man is desirous to be and doe that which he loves ; judge then theincrease of the power of sinne , by the increase of love to sinne .

There are foure degrees of love to sinne . Foure degrees of love to sin .

1 Degree is a non-resolution against it t t Cum non sit dicendus velle , qui quod potuit non confecit , non vult proculdubio resistere , qui non facit quod potest ut resistat . Aug. apud Parisiens . , which is when though a man be not come to a resolution to fulfil his lust , Non-resolution against it . yet he is not at all , or but slightly resolved against it ; his hatred against it is not sogreat as hath beene ; therefore his watch is neglected , his sinne connived at , the course of mortification slacked ; though he open not the doore to entertaine sinne , yet he leaves it unlocked and unbarred , that if occasion present it selfe , sinne may not be excluded u u Planevult qui plene non est nolens , qui deliberat , descivit . .

2 An allowed desire of sinne : desire is love , or an act of love tending to that which pleaseth and suteth with the heart ; and as hatred begetteth an aversion , Allowed desire . so love begets desire ; when you finde a leaning , and hankering , and lusting unto sinne with allowance , it is a signe of love , and this is a wofull temper of spirit a a Malorum ultimum est malasua amare ; ubi turpia non solum delectant , sed etiam placent . Sen. ep. 39. .

3 A resolution to runne to sinne , when the heart hath decreed with it selfe , that it will doe evill ; it is a signe of a great strength of sinne , when a man retaines a purpose of sinning , and for the most part is a token of a rotten heart : What greater strength of sinne can there be imagined , Resolution . then against reason , religion , vowes , threats , promises , heaven , hell , to maintaine a resolution of evill in the heart ? this begets a desperate prosecution of sinne , and argueth a great measure of Atheisme , and contempt of God , and is ever joyned in persons enlightned with a resisting of the Holy Ghost , in the counsels of his Word , and the checks and dictates of conscience .

4 A delightfull acting of sinne , Delightful a ●ing . and taking pleasure in unrighteousnesse ; as here the acts of sinne are very sinfull , because the more an evill act is wilfull , the more it is sinfull ; so the power of sinne is very great , because the more it is in delight , the more in the will ; and the more it hath of the will , the stronger it is .

The second thing which is a part of the root , The other root is the minde , Which feedeth sinne . and the maine part is the understanding ; as it is in the root of the tree , one part conveyes sap to another , and then that coveyeth sap into the tree ; so here affection feeds action , and the minde feeds affection ; the minde gives strength to sinne ,

1 By good opinion of it : that fleshly wisdome that is in us , By good opinion of it . that carnall minde is wholly for the strengthning of sinne , and the more this ministers that which gives life to sinne , the stronger it is : as in the Church , so in every particular man there is a false prophet and a beast ; the beast of sensuality and brutish lusts , and the false prophet of carnall wisdome , working miracles before the beast , raising up many representations of a bewitching nature , by which lust is quickned and strengthned ; now while Christ rules with power in the soule , the beast is bound , and the false prophet is silenced ; but when he departs , then they are loosed , and walke up and downe , with power and deceit woring in the heart .

2 In a word , By working for it . when the corrupt minde works unto sinne , sinne is growne .

Quest. How doth it worke unto sin ?

Answ. 1 By diverting it selfe from the thoughts that might detaine the heart from sinne , By diversion . being voluntarily inconsiderate .

2 By studying to defend it b b Excusare non excutere . Sen. : Protection either making it no sinne , or small sinne , being willingly carelesse to search and enquire into the utter sinfulnesse , and exceeding danger of sinne .

3 Drawing the heart to sinne by speculation , Attraction presenting sinne to the heart , as fire to powder ; by perswasion suggesting the sweetnesse , advantage , necessity , smalnesse , secrecie , and singularity of the sinne ; or the possibility , facility , and efficacie of repentance , to remove the guilt of it ; or such like shifts or stratagems , doth the corrupt minde use by these perswasions and suggestions , as by cords drawing , and by gins entrapping the heart in sin : now when the operations and efficacie of the minde in this kinde are increased , then sinne is strengthened in the root .

2 Consider the branches of your sinne : The increase of sinne appeares in the branches . as it is a signe the tree groweth when it spreads ; in this spreading of sinne observe ;

1 When thy sinfulnesse spreads into grosse sinnes , When it spreads into grosse sinnes . such as the Apostle cals the manifest fruits of the flesh , Gal. 5.19 . and the defilements of the world , 2 Pet. 2.20 . thou hast cause to reckon , that thy sinne hath regained much strength .

2 When it spreads unto many sinnes , Into many sinnes . and various lusts , when swarmes of evils , and many sinfull distempers are put forth , as pride , and envie , and passion , and earthlinesse , and unbeleefe , and impatience , and the like : it is a signe a disease hath much prevailed in the body , when it hath brought it into a generall weaknesse ; so when distemper and sicknesse hath over-spread the soule , so that it is every way disabled to an holy walking , and over-run with various and manifold corruptions , it is evident that sin hath gained .

3 When those sins sprout up with liking , Sinnes bewailed . which you have confessed and bewailed ; if there were not a strong streame of sinfulnesse in your soule , such a dam of resolutions and vows as is made with teares and heavinesse in repentance , could not be so borne downe .

3 Consider the fruits of sin , The increase of sinne appeares in the fruits . which are 1 Inclination . which are 2 Action .

First , inclination , and propensenesse to sinne , is the fruit of sinne ; Inclination . ; disposition begets action , and action corroborates the disposition ; sinne fostered , and favoured , and acted , groweth stronger in the habit , and still doth more dispose the heart to it ; as a sticke that hath beene in the fire , is more apt to take fire againe ; so if thy heart be more bent and engaged to sinne , if more easily drawne and overcome to sin , sin is growne in thee .

2 Action , Action . the more sins blossome in the disposition to it , and beare in the execution of it , the stronger they are ; spirituall weaknesse and declension , appeares more by the acts of sin , then the inclination to it ; for many have ability to withstand the externall act of some sins , the lustings wherto they cannot withstand : inward lustings , whether they proceed from grace or sin , are both in the regenerate , and these lustings are as the commands of a master ; now as two men , whereof one hath beene , the other is his master , may command a servant contrary things , but he obeyeth his command to whom he is most subject ; so when the flesh and the spirit lust one against the other , it is the doing of the will of the flesh that sheweth the power of sin , when a man is led and walks in the power of the spirit , though he cannot but lust , yet he cannot so well fulfill the lusts of the flesh : the victory of sin lieth not so much in the rising lusting o● the heart , as in the fulfilling of it , Rom. 6.16 . a tree when it is cut downe , will sometime sprout , but it beares no fruit , there is not strength to bring the bud to maturity , therefore if you be overcome to commit sinne , it is a signe that the renewed part is on the foot-stoole , and lust in the throne ; that is weakned , and this strenghthened : for as in wrastlers both strive , yet the victory is not in the tugging and contending on either part , but in the casting , he that gets the fall proves the weakest .

And in the acting of sin , Power of sinne appeares in acting . the power of sin appeares .

1 When a man is brought under by a small tentation ; a small thread will pull a childe downe , When tentation weake . which will not stirre a man , because the childe is weak ; and a master that hath his servant in much subjection , will doe more with a word or a beck , then another with much compulsion : it was the Centurions power that caused his servants to be easily commanded , I say unto one come and he commeth , and to another goe and he goeth , and to another doe this , and he doth it , Matth. 8.9 . and he beleeved that herein was the greatnesse of Christs power , That if he would but speake the word onely , his servant would bee healed . vers. 8. So when small occasions of sin and small advantages , and weake provocations can prevaile , it is a signe of the power of sinne .

2 When the acts are frequent ; Acts frequent . ordinarily there are not many sparks without much fire ; and it is a signe the tree is very vigorous and full of life , that is full of fruit ; when you are often overtaken , and frequently foiled , it is a signe you are much under the power of sin , for all things as they are in operation , so they are in being ; a full streame argueth an abundant fountaine , and many children a fruitfull wombe .

3 When the sins are such as have been of old subdued , When the sinnes are such as were of old vanquished . and long vanquished ; for if they had had th● strength in thee formerly , why did they not work and prevaile as now . It is evident that here is an awakening and reviving of lust , where that from which thou wert delivered , doth now again bring thee into such bondage .

4 When the acts of sins are with lesse reluctance , and more delight : When with lesse reluctance . Now sinnes power is enlarged , for what greater power can be in any Soveraign , then to have his subjects yeelding obedience , willingly , and without reluctance ? it may be the time hath beene , when the motions of sinne have beene grievous , and thou hast fought manfully by prayers , vowes , meditations , watchfulnesse , &c. and if thou hast fallen , thou hast fallen fighting , with thy weapon in thy hand ; yea , when thy sin hath had the upper hand , yet thou hast fought , being foiled ; and though over-born , yet wouldest thou not yeeld : but now thy sin comes upon thee as a Conquerour into a vanquished city , where the gate is opened for him , and no man holds up a sword against him ; if it be so with thee , thy sinne hath growne upon thee .

4 Consider the soile that feeds thy sinne , Increase of sinne appeares by the soil of it , the objects . and that is the objects of sin , which are as the earth to the tree , or as the fewell to the fire , as the oyle to the lamp : if there were no riches in the world , there would be lesse covetousnesse ; if no honour , lesse ambition , &c. When the objects of sin doe more prevaile , sin hath the greater strength : the offer of the whole world , by the God of this world , was unto Christ but as musicke in a dead mans eares ; it was but weake , because in him was nothing found , John 14.30 . and all earthly hopes and advantages prevailed not with the Martyrs , because they were crucified unto the world , and the world unto them . If you offer to a dogge grasse , or to a sheep flesh , you availe not , because there is not a principle in them , not an appetite carried to such things ; sin may lie asleepe till he come to occasions of sin , as a swine may keepe cleane , if shee keep in the faire meadow , and come not to the foule lanes : lime , when it meets with water , sheweth its latent heat : it was the sight of the golden wedge , and the Babylonish garment , that quickned Achans covetousnesse ; looke to your selves , for sinfull objects could not worke upon you , if you your selves had not corrupt affections and lusts to be wrought upon ; if you pile never so much wood in a chimney , there will be no burning , except there bee fire : it was the strength of Davids wantonnesse , that he was so ensnared with the sight of Bathsheba ; and the strength of thy sin will appeare by the operations of it , upon the presence of sutable objects .

CHAP. XIII . The third rule to judge in this case , is from consideration of the meanes of grace .

THe third rule is the consideration of the meanes of grace . In these , God is wont to meet his people , and to shew himselfe unto them . Now by two things you may judge whether God hath withdrawne himselfe . Consider .

1 Consider what frame of heart you have to the ordinances ; What frame of heart you have to the ordinances when God intends a blessing , he usually prepares the heart to receive it ; he keeps the method of the covenant , and therefore works in his people the dispositions to which he hath promised a gracious presence in his ordinances ; one principall quality is a poor & hungring heart ; for his promise is to powre out waters upon the chopped earth , and to fill them that hunger : so farre then as he upholds in thee an humble and thirsting spirit , he is graciously present with thee : speake , oh you poore in heart , and you that seeke him with hungring affections ; doth not the Lord meet you with comforts , and with influences of life ? how oft doe you goe from his house with your hearts laden with his hid treasures , and burning with an heavenly fire falling from his presence upon you ? oh the streames of spirituall graces which water the valleys , while the mountaines are left parched and dried ! if you be growne proud and livelesse , if your thirstings after the ordinances are abated , you shall finde God proportionably hiding himselfe , and locking up his mercies from you ; you being dead in your selves , all things are dead unto you .

2 Consider what quickning you finde in the use of the ordinances ; Whatgood in the use of them . it may be time hath beene , when thou wert wont to finde God feeding thee with milke , and the honey of the Gospel , and causing his glory to passe before thee in his house ; but now those dayes are gone , the word doth not warme thee , cheare thee , humble thee , quicken thee as in former dayes ; but thou commest for Mannah to feed thy starving soule , and findest none ; thou commest in deadnesse , and goest away without life ; thou commest with diseases and sores of spirit , and art not healed ; the Gospell is hid unto thee ; that ministery that is a shining & burning light to others , is to thee without power ; others are melted , molded , cheared , elevated and strengthened , and blesse the Lord , meeting him with gladnesse and praise , who meeteth them with life and peace ; but thou findest none of this : yea , the word that did sinke into thy soule , as the dew that fals upon the tender herbe , is now of none effect , it causeth not thy heart to mourne , rejoyce , yeeld , feare , love as in times past : the golden c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quod Rhodiis fertur contigisse . showres are restrained , and thou art left as the mountaines of Gilboa .

Thou comest to the Lords table , but he bids thee not welcome , as he doth his children , his friends ; he gives thee not so much as to taste , or but to taste of his cup , which others drinke of in thy sight , to their inestimable comfort ; nor to eat of his childrens bread : tell me then , hath not God withdrawne and estranged himselfe ? if a father will not bid his son when he comes into his house , so much as to drinke , or afford him a kinde looke , will he not say , My father is offended , and doth estrange himselfe ?

Time hath beene , when the company of the Saints was deare in thy esteeme , and a sweet conveyance of grace into thine heart , but now thy delight is not with them , nor art thou quickened by them , but conversest with them as the dead with the living .

Thus if the blessing of the ordinances be not upon thee , as before , know that God is not with thee as before .

Object . But may not a man conclude amisse , supposing God hath left him , because he findes no good by the ordinances , may it not be a mans own fault , or may he not thinke he hath no profit when he hath ?

Ans. Yea , but the answer to this followeth in the place of seeming desertions : onely for the present I will propound one thing , which will cleare the case , whether you enjoy a comfortable communion with God in his ordinances ; For there are flashes of fleeting affections , and transient and fading impressions which fall upon the hearts of men , but they are not such as come from Gods speciall presence : know therefore , that if Gods saving presence in his ordinances , doth distill the dewe of spiritual blessings upon thee , it makes thee growe , they are food indeed , and do incorporate themselves into the soul and so become an effectuall nutriment : the stony ground received the seed with joy ; and many of Iohns hearers did rejoyce in the light for a season , but they were not changed by it , there was not a power in it , to bring them unto God , such flashes are fading things : but they that receive the word , as an engraffed word , finde a mighty power in it turning the stock dayly into its owne nature , the Gospell comes to them not in word onely , but in power also , and in the holy ghost , 1 Thes. 1.5 . Where God is in his ordinances there is power . 1 Thes. 2.13 .

CHAP. XIV . Causes of Desertion : they are for 1 instruction , that nature and grace may bee better knowne ; 2 the one in its sinfulnesse and weaknesse , the other in its freenesse and necessity .

HItherto of the state of the Deserted Christian , with the Symptomes and Signes : now I come to the third thing , the causes of Gods withdrawing , which are especially two .

1. Instruction . 2. Correction .

God by withdrawing the ayde of his Spirit doth teach us the knowledge of our natures , Desertions are instructions . his grace .

1. By this he unmasks the quality of our nature , and opens the state of a man in himselfe to himselfe : In generall , of the quality of our nature which point of knowledge as it is most needfull , so most difficult : the eye of the minde being like the eye of the body , which can see all things but it selfe ; But because the knowledge of a mans selfe so much conduceth to his end . therefore God sundry waies leads his people to it , and among all glasses , there is none that gives a clearer view of the temper , frame , and state , of humane nature , than our life before conversion , and in desertion : for then a man is most truly himselfe : and as the truest picture is then drawne when the body is without her covering and ornaments , because often the blemishes of the body , are hid in its adorning , and the body shines with a beauty borrowed from an externall dresse : so in Desertion when a man is left most in his colours and shape , he may best see what he is .

Particularly , Desertion makes a man see , In particular .

1. His sinfulnesse ; while God is mightily present with restraining grace , Of sinfulnesse . bridling in and keeping downe the violence of corruption , a man cannot think it hath such a power in it , or that it is so great : When the master or keeper is by the dog , or beare , his authority muzzles and chaines them up , but upon a fit occasion , if there be none to curb them , you shall see the utmost of a most fierce and cruell disposition which before lay hid . And as in a garden , so long as a gardiner is in it , weeding it dayly and diligently , it seemes faire and pleasant , nothing appearing but wholesome herbs , usefull trees , good fruits , fragrant flowers , and pleasant walks , but when the hand of the gardiner slacketh it self , then the cursed nature of the ground will appeare , and it brings forth of her owne , and is overrun 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 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 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 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 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 of grace , and know where the fountaine is , and that all is of God , that so we may depend upon him , and not rest in our selves , and ascribe all to him , and nothing to our selves .

The second end of desertion is correction h h Dilectione non odio non studio nocendi , sed desiderio sanandi , Aug. ep. 48. Poenâ emendatoria non interfectoria t. 1. de lib. ar. l. 3. c. 25. ; desertion is out of love , and though it be grievous for the present , yet the fruit is good , like the lopping or winter season , to the tree which makes for its strength and growth .

I will instance in such speciall sins , which bring this heavy rodde upon the soul .

CHAP. XV. Desertions are for correction , Desertions corrections . and are caused by pride , and carelesnesse , &c.

1. PRide ; Of pride . Which is a swelling and tumor in the spirit , or a lifting up in the heart , ( 2 Cor. 12.7 . ) through a supposed abundance of revelation in the minde , or of other rich endowments of spirituall graces ; it brought upon the Apostle that goaring Thorne in the flesh , the messenger of Sathan to buffet him , lest hee should bee exalted above measure . Pride is a dangerous evill , it breedes contempt of others , which God abhorreth , it is a crossing of God in the end of all his grace and mercy , which is to exalt his owne glory , Ephes. 1.6 , 12. Chap. 2.7 , 8 , 9. That no flesh should glory , but that hee that gloryeth , should glory in the Lord , 1 Cor. 1.29 , 30 , 31. 2 Cor. 10.17 . The more we esteeme of our selves , the more we take from Gods account and put to our owne , which is a robbing of God in that which he hath said , He will give to none other , Isa 42.8 . therefore God resists the proud , Iames 4.6 . 1 Pet. 5.5 . and cuts him short , and will not be friendly to him ; The proud he lookes at afarre off . Psal. 138.6 . as with disdaine and displeasure ; Making him low that exalteth himselfe , Prov. 29.23 . the poore in heart are deare in his eyes ; And the hungry he fils with good things , but the rich he sends empty away , Luke 1.53 . And no wonder that a proud heart is a dead heart , and that upon an elevated spirit there be barrennesse as upon the mountaines , for pride kills endeavour ; rich men take no paines , but the poore is diligent , and all encrease and livelinesse of soule is the reward of industrious seeking ; as pride abateth endeavours , so it debaseth them , prayer , hearing , all duties are spoiled by the savour of this noisome evill ; oh yee proud in heart , your commodities are marred , and are not vendible ; all your works lie upon your hands , as breathed and worthlesse wares , so as the merchant loseth , when his goods are not current and marketable ; so you wax poore , you have no trade with heaven ; that God that accepts the humble that comes to him with the lading of prayers , teares , groans , cries , and takes these , and likes them , and makes him rich returnes ; turnes backe the proud and all their works .

2 Carelesnesse . Of carelesnesse .

1 In not accepting the seasons of grace , when God draweth neare , and and we regard not ; when he knocketh , Not accepting seasons of grace . we open not ; he often leaves us , and goeth from us : so he came to the Church , And knocked , open to me mysister , my love , my dove , my undefiled , for my head is filled with dew , and my locks with the drops of the night , but she was carelesse , and regarded not the day of her visitation , and what followeth ? I opened to my beloved , but my beloved had withdrawne himselfe , and was gone ; I sought him , but I could not finde him , I called him , but he answered me not , Cant. 5.2 , 6. Sometimes the spirit comes sweetly melting , and tempering the heart to an holy softnesse , and godly sorrow , but is quenched by negligence ; therefore justly doth that soule groane under the misery of a stupid heart , lamenting with the Church ; Why hast thou hardned our hearts from thy fear ? Esay 63.17 . and taking up that cry with me so often here , I cannot repent , my heart is frozen , I cannot mourne ; sometimes he cometh with strong convictions , perswasions , and contections , to take the heart off from a way that is not good , so that the heart begins to draw backe it selfe ; but because we lose this opportunity , therefore out sins remain , and tyrannize in us , causing usto take up Davids complaint , Iniquities prevaile against me , Psal. 65.32 . Sometimes he commeth exciting and raising thoughts and resolutions of heart , to a more heavenly walking ; but we hoise not up sails to these gales , we blow not up this spark , therfore justly are we left to a spirit of dulnesse , neither have life nor peace in the use of ordinances , and discharge of duties .

Secondly , the neglect of the meanes of grace , which is ; Neglect of meanes

1 When they are not so much used : as the body when it is shortned in necessary food , groweth weake ; When not so much used . so the abating of the commons of the soule doth weaken grace . The lesse plants are watered , the worse they thrive : we are fed by that whereof we are bred ; h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. hist. anim . l. 8. c. 1. The word begets us , 1 Pet. 1.23 . and the word feeds us , 1 Pet. 2.2 . There is a nutritive vertue in every ordinance ; they are meanes appointed of God , as pipes for the conveyance of living waters , into these empty cisterns of our hearts ; if therefore , either out of wretchlesnesse , or pride , any doe withdraw from them , they withdraw from God ; and if so , no wonder if God withdraw from them : therfore consider this , if you have not fallen from your abundant use of the ordinances , and if you enjoy God lesse than you have done , know it is , because you seeke him lesse than you have done .

2 When they are not so well used : not the meere use , When not so well used . but the use of them in a spirituall manner doth profit ; a man may starve in plenty ; when you receive the Word and Sacraments , it you thinke that the very act done is sufficient , you are deceived ; for the food of the soule is not like the food of the body , which being taken in onely , though there be no more thought of it , yet doth nourish ; nor like the poole of Bethesda , which required but comming into it , when the Angel moved it : but we must bring hearts fitted and prepared , seeking earnestly of God the effusion of his spirit , yea , we must work the Word upon our hearts , knowing , that where the Ministers part ends , there ours begins ; when therefore we onely heare , and labour not to worke our hearts to a conformity to the Word , we deceive our selves . Iam. 1.11 and God requites our carelesnesse with spirituall impoverishment , shutting ●● his mercies , and locking up his treasures from us . As the blessing and good providence of God makes him that is diligent to increase in riches , whereas be becometh poore that dealeth with a slacke hand , Prov. 10.4 . so the same God doth plentifully recompence the diligence of the Saints in their spirituall affaires , and this he would have all men beleeve in their first comming to him , That he is a rewarder of them that seeke him diligently , Heb. 11.6 . But it is just , that he that labours not should not eat , he that digs not for the pearle , should not finde it , but that the fruit of spirituall slothfulnesse should be a decay in spirituall estate .

3 Neglect of duties and exercises of godlinesse : you know the promise , Neglect of duties . To him that hath shall be given , &c. Matth. 25. that is , he that useth his taknt with fidelity , and sedulity , shall increase in the same talent ( I say in the same i 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 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 l Quae sunt in motuad finem perficiuntur per motum 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 m Aliqui actus ab habi●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 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 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 ●● 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 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 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 s s Res delicata est spiritus Dei . Tert. ; this causeth God to withdraw ; 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 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 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 apud 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 be so heynous , then it must needes be a great sin to cause it . Now when we walke so as that we doe either directly or occasionally worke dishonour to the spirit , we grieve the spirit , and so procure the effects of offence and grievance ; Gods withdrawing himselfe from us , and leaving us to the unhappy state of a withering and languishing spirit .

CHAP. XVII . The second meanes of grieving the Spirit is disobedience and resistance of the Spirit .

THe Spirit may be resisted in 1. Others . 2. Our selves .

The Spirit may be resisted in others , even by the godly . Spirit resisted , first in others .

1. By envious workings against their spirituall gifts ; when out of a displicency of minde against the lustre and life of grace and knowledge , By envying their gifts and graces . which shines forth in others , we set our selves with detractions , discountenance , defamations , that by such or the like sinfull courses , we may cloud and darken them ; we may and ought to emulate others , but not to envy any x x 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The mist . apud Plut. de cap. exhostib . util . : The roote of envy is pride , the fruit is opposition ; and this is a grievous sinne , and a sin against the Spirit , tending to the nipping and weakning of grace in others ; in which way we worke against the Spirit ; for what he builds we destroy , and what he plants we pluck up , and what he cherisheth , we withstand : But such envious spirits shall be brought low , for God gives grace to the humble : but he resisteth the proud , James 4.6 .

2. By stubborne rejection of the counsells of the godly , Rejecting their counsells . especially the ministers : thus the Iewes are said to resist the Holy ghost Acts 7.51 . because they rejected the Doctrine and counsell of the Holy ghost in his servants ; when the Prophets spake to them , it is said the Spirit spake , and their disobedience is counted disobedience against the Spirit , Neh. 9.30 . and though this be a sin of high nature , yet so have the people of Israel beene transported through the heat of lust , that they have not onely rejected the counsell , but have quarrelled also with him that gave it ; so Asah did : the Prophet had reproved him for his fault in seeking to the King of Syria , and for this , Asah was wroth with the Seer , and put him in a prison house , for he was in a rage with him , because of this thing , 2 Chron. 16.10 . When the Spirit comes in his servants , to convince , correct , perswade ; and we grieve those by our slighting , refusing , and rejecting them , wee grieve the Spirit . Luke 10.16 .

Secondly , we resist the Spirit in our selves . The Spirit resisted in our selves . 1. By not doing good required . 2. By sinning against light . 3. By impenitency .

1. When we hang off from that good to which we are strongly moved ; Pro. 8.35 . so the Israelites were much pressed to repent and to turne from their evill waies to God , By hanging backe when it draweth strongly . yet were rebellious , insuasible , as God complaines of them : Heare oh my people , and I will testifie unto thee , oh Israel , if thou wilt hearken to me , &c. But my people would not hearken to my voice , and Israel would none of me ; but what followed ? So I gave them up to their owne hearts lusts , and they walked in their owne Counsells . Psal. 81.8 , 11 , 12. God dealt with them as the Physitian doth with an unruly patient , whom if he will not be ordered he gives up ; here is a main cause why God hath retyred himselfe , y y Certissi●e noverimus nullum fidelium , a Deo nondiscedentem relinqui . Prosp. l. 2. de vocat . gent. c. 12. Fulgent . de re hac fusius . I. 1. ad Mon Deus nisi deserentem se non deserit — non nos deserit fons si nos fontem non deseramus . Aug. in Joan. 32 you have quenched and resisted his spirit which by inward pulsations and perswasions would have drawne you to a more holy walking , but you would not : but have with-held the truth in unrighteousnesse , Rom. 1.28 . For this sin God gave up the Gentiles to a reprobate minde , z z 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . to a minde without judgment , which could not discerne things aright , but they called darknesse light , and light darknesse , their foolish hearts being full of darknesse , yea he gave them up to most vile affections . And consider what a grievous sin it is to draw backe from that holinesse which God doth secretly draw thee to .

1. It is contempt of his Soveraignty and Authority , It is contempt , who is thy God and guide , Of his Soveraignty . and to whom thou hast given up thy selfe , and who hath power to judge and condemne thee .

2. It is a contempt of his goodnesse , Of his goodnesse . for to what doth he call thee but to that which is thy good , thy peace , thy crowne , thy life ? If thou hadst followed the Lord wholly , how would he have filled thee with his goodnesse ? he would have had thee nearer him , that he might have blessed thee with greater riches of grace and peace ; and seest thou not how he leaveth others to walk in a wofull way of darknesse and licentiousnesse ? yet of his grace he came to call , and to draw on thy soule to more communion with himselfe : oh why didst thou so ungratefully despise such riches of mercy ? how often hath he sought thee ? how long hath he waited on thee ? and hast thou contemned this abundant kindnesse ?

3. It is wilfull disobedience It is a wilfull disobedience ; because thou wast not onely enlightned , but with frequent , long , and strong perswasions moved : and the more thy rebellion is voluntary , the more it is sinfull , and causeth God to depart ; he that sinneth against him , sinneth against his owne soule , Prov. 8.36 .

4. It is enmity . It is enmity against holinesse , else it could not be resisted , resistance is betweene contraries , and if thou walke contrary to God , what wonder if he walke contrary to thee ? Levit. 26.

2. By lustings against light . When a man sins against light and strong arguments of disswasion a a Parcit Deus eis qui mala faciunt potius ignoratione boni , quam appetitione mali Plut. de his qui sero , &c. : there are two degrees of sin .

1. desire , by both the spirit is resisted . 2. act , by both the spirit is resisted .

Quest. Whether it be worse to will evill , than to doe it .

Answ. We must distinguish of the will .

There is a will Incompleate , Compleate .

An incompleat will is that which is not fully and maturely set upon its object , and it hath these two things in it , or one of them : 1. it is not deliberate , but sudden , rash , precipitant ; when a thing is not done out of judgment and reason , it is not fully voluntary ; thus that which is done out of passion , as feare , anger , &c. is not a compleat act of the will , because not deliberate . 2. It is not determinate , so not so much a wil as a velliety , which is not a full tendency of the heart to a thing , but a weak , mixed , checked , fluctuating inclinednesse to it , the will not going fully one way , but as it hath something to perswade , and something to disswade , so it is divided , partly willing , and partly nilling .

These things premised , I say :

1. That the greater sinfulnesse in any act is from the will ; for 1 some acts which are materially evill , are not formally evill without the will ; as if a man working with an axe kill a man , though killing be materially evill , yet if the will had no influence into the fact , it is not murther , Deut. 19.5 , 6. so happily Lots drunkennesse : 2 All acts which are formally evill , are made more sinfull , by how much the more the will is in them . b b Dionysius cum au diret duos dese male dicentes , ebriosum et sobrium ; bunc utineptum , illum vero ut malevolum demisit . Plut.

2. That a determinate will to sin , though without the act is more sinfull , than an act of sin without a determinate will ; because he that is fully willing , sins as much as in him lyeth , c c Qui hominem non occidit . sed vulneravit ut occidat , pro homicida est . Element . Jur. part 4. §. 9. and though the act be wanting , yet it is not from any reason against it , but from some other cause , as it may be it is out of his power , or appeares very hurtfull , bringing shame , paine , dammage , danger , or the like ; as he sins worse that is purposed to deny Christ , though yet he have not done it , than Peter who did deny him in act , but not with a full will ; where sin hath the full consent it is an absolute Soveraigne , but where it hath the act , but not the consent , it is but a tyrant , which prevailes not so much by its owne power , as by the weaknesse of its adversary , and the concurrence of externall help .

3. A sin wilfull most sinfull . That a sinfull act with the will is most sinfull , because there is an actuall concurrence of the whole man to it , yea , and this argueth a great sinfulnesse in the subject , for lustings to sin are lesse evitable than acts , therefore not onely to conceive sin , but to bring it forth argueth a greater power of sin : there is more against acts of sin than against inclinations and desires ; many respects keep men from doing evill , that cannot prevent motions to evill , so that sin ruleth much in such an one , as willingly commits it .

Now when the soule hankers after sin , in frequent , potent , and allowed lustings unto it , the spirit is resisted , For the spirit is resisted in respect , and so grieved ; the spirit is resisted in three respects .

1. In respect of the rule , the word , Of the rule which is the law of the spirituall kingdome , which is a pure and perfect law , not onely ordering and judging the externall acts and issues of the heart , Grace . but the motions and lustings also , requiring not onely abstinence from sinne , but death unto it , Eph. 4.22 . Gal. 5.24 .

2. In respect of grace , d d Ineadem specie pecoati gravius peccatfidelis quam infidelis . A qui. in Rom. 8. lect. 1. which is a principle disposing against sin , this is checked ; and the light and lustings of it , are overswayed through the rebellious disobedience of the heart .

3. Inward workings . In respect of these inward operations and workings of the spirit , by which he excites and quickens the new man to newnesse of life ; e e Vniuscujusque Casus tanto major is est criminis , quan opriusquam cadevet , majoris erat virtutis . Bern. de inter . Dom. c. 50. his counsells are repelled , his comforts rejected , his rebukes contemned , his offers disvalued , all coards are broken , and the soule like a prevailing streame beares downe all .

2. Secondly , men resist the spirit by doing evill : this is a further degree , when men not onely lust unto sin , Spirit resisted by doing evill againstlight Especially when , but fall into it ; here sin is perfected : these things grieve the Spirit , Ephes. 4.30 . especially ,

1. The acts are for kinde grievous . When the acts are for kinde grievous , such as are the manifest deeds of the flesh , Gal. 5.19 . and those pollutions of the world , 2 Pet. 2.20 . these are worse ; 1 because the godly have morestrength against such , then against sins more spirituall : 2. They are most contrary to grace , To the shame of religion . for they are contrary to nature .

2. When to the shame of religion , open sins are provoking sins , because they feed and quicken that malice that lyeth in the sons of Belial to reproaches against godlinesse , and lay stumbling blocks in others wayes , so crossing the Spirit in the great work of turning men from sin , because men are hardened , and set further off when they see such wickednesse in them that are godly : This was their sin that caused Gods worship to be despised . Mal. 1.9 . This bath been by your means , and will be regard your persons , saith the Lord of hoasts ?

3. Relapses . When the sins are such as he hath often fallen into , and often confessed and bewayled ; iterated sins are double sins , as it is in figures , the addition of any one makes the number ten times more , this strikes deep , that having been often in fault , and often freed ; yet a man should sin again , this was that which made Solomons sin of a deeper dye , that he had found mercy : The Lord was angry with Solomon , because his heart was turned from the Lord God of Israel , which had appeared unto him twise . 1 Kings 11.9 . So Ezra confesseth the grievousnesse of sin , being committed after pardon After all that is come upon us , for our ev● deeds , and for our great trespasse ; seeing that our God hath punished us lesse they our iniquities : and hast given us such deliverance as this , should we again break thy Commandements , and joyne in affinity with the people of these abominations , wouldst thou not be angry with us till then hadst consumed us , so that there should by no remnant nor escaping ? Ezra 9.13.14 . Concerning the sin which the people of God committed before the Captivity , God gives them especiall charge . Thou shalt not commit this leudnesse of a thine abominations . Ezech. 16.43 . who then a man after mercy , begged , and graciously renewed , he shall again transgresse , this is high rebellion . So Mal. 2.13 . &c.

4. When such as a man hath suffered much for . When a man hath suffered mu● for his sins , many rebukes from heaven checks from conscience , frownes from men , stripes from God , yet willing returnes to do this evill ; this was the great impiety in the wildernesse , the though often reproved , yet they sinne in like kinde again and again , They have tempted me these ten times . Numb. 14.22 . this was in Nebemiahs eye the great aggravation of their sin , that after they had suffered so great miseries , They did evill again before God . Neh. 9.28 .

5. When the acts are frequent , When often committed . though in their kinde lesse abominable then many ; many smaller sins may amount to as much as a great transgression , yea often lesser evils provoke most f f Quo levius mandatum , co graevius peccatum . , as we say to our friend , would you stick with me in so small a thing ? so God takes it ill , when in things which are more in our power , we transgresse , for it proceeds from much neglect of him ; and it is more that he should be neglected by his children , then that his encmies rebell .

6. When the occasion is lesse , When occasion small . the sin is the greater : Adams turning from God for the forbidden fruit , so small a matter , was very grievous ; the lesse a man is tempted , the more voluntary is his sin , and so more sinfull .

7. When it is a leading sin , as 1. When it is a leading sin . when by a governour , or minister , whose example doth much , especially if such a one sin in drawing others to sin , this God will punish , as in Aaron who was not only an occasion , but a cause of the peoples Idolatry , by the Idols which he made . Exod. 32.4 . So Mal. 2.7 , 8 , 9.2 . When it is the first transgression , and breach of a law : so Nadab and Abihu for offering strange fire , were judged of God . Levit. 10. So Vzzah for touching the Arke . 1 Chron. 13.10 . As in civill States the first breach of a law is often punished with exemplary punishment : it is a dangerous thing in a common wealth to be the first man in a rebellion , and to break the yce to others .

Thus you see how the Spirit may be resisted and grieved many wayes , and for such causes , as the outward man is often left unto great calamities , so the inward man is afflicted with great miseries , through Gods departing from it : when the soule joynes it self to other lovers , then comes a kinde of divorce and God saith of a man as he did of Ephraim , Ephraim is joyned to Idols , l●● him alone . Hos. 4.17 . Let him god on in his way , let his soule wither , let his lusts prevaile upon him , let nothing do him good .

3. Men resist the Spirit , Thirdly , the Spirit is resisted by voluntary impenitency . when they beare up themselves with fearelesnesse , boldnesse , shamelesnesse , and impenitency in their way , ospecially when they are strongly called and urged to repentance : as the authority of a Prince is two wayes resisted .

1. When men willingly transgresse . 2. When they beare up themselves impudently and stubhornly in their transgression . So God is not only opposed and affronted by disobedience , but also by impenitence : and indeed there is more provocation in a fault when not bewailed , then in a fault when it is committed ; to a good disposition , he that is penitent is in a sort innocent , humble confession is a kinde of satis faction , but stoutnesse and stiffeneckednesse encreaseth rage : For impenitence is ,

1. A continuation of the offence , For it is 1. a continuation of the offence . he is stil in the offence , his heart is with it , and in interpretation of Justice , he doth sin continually , that repents not ; Repentance breakes off the foul from it , but impenitence is a continuing it ; disobedience in committing sin , is like the falling into mire , & impenitence is like the lying in it .

2. 2. A justification of the offence Impenitence is a Iustification of the offende ; for he that repents not , acknowledgeth no offence : when a man apprehonds that he hath done evilly , this breeds shame , sorrow , which ever arises as high as the sight of the sinfulnesse of sin ; so he that is not ashamed , seeth not the evill that he hath done see it in the Jews , No man repented him of his witkednesse , saying , what have I done ? Jer. 8.6 . they being a stiffencoked people , were far from judging and condemning themselves , yea they excused themselves and pleaded their cause as if they had done nothing worthy of such ovils as the Prophets threatned ; yea , they argue the matter with God hand to hand . O ye Priests that despise my Name , and ye say , wherein have we despised thy Name ? Mal. 1.6 . Yee offer polluted bread upon mine Altar , and ye say , wherein have we polluted thear ? v. 7. Yee have wearied the Lord with your words , yet ye say , Wherein have we wearied him ? Chap. 2.17 . Return unto me , saith the Lord of hoasts , and I will return unto you ; but ye said , Wherein shall we return ? Chap. 3.7 . Ye have robbed me ; but ye say , Wherein have we robbed thee ? v. 8. Your words have been stout against me , saith the Lord , yet ye say , What have we spoken against thee ? v. 13.

Thus an impenitent person justifieth himself , and this provokes highly , especially where the fault is , 1 Great . as it is here . 2 Cleare . as it is here .

3. Impenitence is disloyalty , yea , Greater disloyalty then the act . greater than an act of offence , for a man may offend out of feare , hope , rashness , ignorance , &c. but he that is wilfully impenitent hath a disloyall spirit towards his God .

1. Here is little love , Impenitents are disloyall , having 1 Little love . 2 Little feare . for love would meltand draw the heart back to God .

2. Little feare , for this would make a man serious in consideration , humble in confession , and fervent in supplication that his sin may be pardoned , and favour restored .

CHAP. XVIII . Perswasive considerations to move men to study the preservation of communion with God .

NOw having treated of the causes of the sad losse of Gods quickning presence , I come to consider of the cure and because as some are actually in this miserable state , and all are potentially in it , that is , though they are not in this maner deserted , yet they may be : I will accordingly prescribe rules , 1 Preservative for all . 2 Restaurative , for such as are in this state .

In the former I will propound something , 1 For perswasion . 2 For direction . Labour to maintaine communion with God : for ,

That which I perswade is , that men would labour to maintaine a constant communion with God , consider

1. You may lose much . You may lose much of God , as I have declared : the best may be in this case , therefore be not secure ; g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Greg. Naz. though thou saylest now with a full gale , thou maist be becalmed , thy mountain is not so strong but it may be shaken , h h Animi motus & mores suum habent orbem , raroque consistunt . Cun. de republ . Hebr. lib. 1. dangers should make men wise , especially so great as this ; though the promise assures thee of life , yet thou art not out of danger of sicknesse , thou caryest a backsliding heart in thy bosome , and there are seducing spirits ( many Legions ) which seek to cloud the day of thy spirituall prosperity : therefore watch , that you enter not into temptation . Mat. 26.41 . But work out your salvation with feare and trembling . Phil. 2.12 .

2. You may lose that quickly which will hardly be recovered ; More then will easily be recovered . a Ship is easily born down the stream , but it is hardly fetched up again ; the Philosophers tell us that the way from the habit to the privation , is easier than the way from the privation to the habit ; as a man may easier make a seeing eye blinde , then a blinde eye to see ; a man may soon put an instrument out of tune , but not so soon put it in again ; a man may lose more strength in a dayes sicknesse , i i Corpora tarde augescunt , at cito extingunntur , citius templum à Romanis destructum , quam à Iudaeis structum . Savan . then he can recover in many dayes of health : Therefore when thou art mounted aloft by plentifull supplies of grace , as upon Eagles wings , take heed of falling , for it is easier not to fal , then to rise ; if thou provoke thy God to retire , it may cost thee many prayers and teares to get him to return , when thy lusts begin to stir , and to be armed with a new strength ; these monsters will cost you labour and sweat to muzzle them , & subdue them : it is easier to keep out an enemy , then to expell him ; a man may better keep an estate then get it : how did the Church seek Christ before she found him again ? Cant. 5.

3. It will be grievous . The losse will be grievous , it is most miserable to have been happy : k k Miserum est fuisse beatum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theophyl . ep. 37. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Eurip. in Hec. acriores sunt morsus libortatis intermissae . Cic. in Offic. when you have found the sweetnesse of Gods presence , it will be a bitter thing to lose it .

4. It s possible to keep it . It is possible to be kept , it is a comfort that care will keep it .

Object . But few do maintain a constant communion with God , but do at one time or other fall behinde hand .

Answ. 1. This doth not argue it impossible , but difficult .

2. The more difficult , the greater care is required , and a wise man stirres the more when a case is difficult .

Object . But God doth sometimes of his own pleasure shorten and diminish the influences of his Spirit , l l Animus fortis crescit inipsa rerum difficultate . Bern. ep. 256. even because he will , and that for ends best knowne to himselfe .

Answ. 1. If it be not for your default , it is not lost by you , though in such a case it be lost to you , because you have it not , yet you have not lost it , & so it is without sin to you ; as it is in bodily health , if it depart , but not by our default , by want of due care of it , we sin not , it is our present affliction , not our fault .

2. Whom God hath so left , he hath not left in that maner as he doth others , as we may see in examples . 1. He denyeth not a generall assistance , but a spetiall ; that is , he withdrawes not all those workings of his power , by want of which an universall weaknesse and dcadnesse overspreads his servants , but in some particular case only , as in Peter ; Christ did not leave him to a generall declension , but to a particular slip . 2. He did sooner return to Peter , and caused Peter to return to himself . 3. He communicates more to them afterward : so Peter gained by his losse .

3. Wee are not so much to minde what God doth in the way of his free pleasure and absolute soveraignty , as what he doth in ordinary ; nor so much what he will doe , as what he will that we shall doe : nor so much what the Issue of our work shall be , as what our rule is . This out of doubt we shall finde by an holy walking , even more of God , if not at this time in this thing , in this kinde or in this measure , yet in another , for our labour shall not be in vain in the Lord . 1 Cor. 15.58 . It is possible and frequent to finde little strength in some case , and much in another : it may be thy lusts may be working , but thy heart melting , fearing , mourning , warring , praying , and abounding in much spirituall life : it may be in afflictions thou maist have more sorrow and unquietnesse of heart , being not so abundantly filled with spirituall comfort ; but this may be recompensed in much meeknesse , humbleness , hungring after God , dependance upon him , &c. God will not be wanting to thee that failest not thy selfe , if thy love be constant to him , much more is his to thee : we say love descends stronglier then it ascends , the father loves the childe better than the childe loves the father ; Gods love begets ours : therefore it is not only a preventing love , before ours , but an excelling love , above ours .

5. It is an excellent thing : in respect of 1 the meanes . 1 Christ . Consider the excellency of enjoyment of God .

1. In the meanes of it , 1 the Son of God dyed to obtain it , his blood was poured out , that there might be a way for man to have Communion with God : we are made neare and have accesse to God , and favours from God , at no lesse price then the blood of the onely begotten Son of God .

2. The Spirit himself is imployed to poure in the treasures of divine grace . 2 The Spirit .

3. All the Prophets , Apostles , Preachers , yea , 3. All ordinances . the Word and Sacraments are the instruments of conveyance of this high favour .

It must needs be of great worth and excellency , In respect of the effects . 1. Comfort and happy concord . for the effecting of which , such high persons , and excellent means are employed .

2. In the effects . 1. It brings great peace and solace , because it sets the soule in an harmonious state m m Omne bonum concordiae cognatum est . Spond . in hom. Ilia . 2 .

1. A man carried on in a heavenly course , by a divine hand , hath concord betwixt Conscience and himselfe .

Conscience , Betwixt conscience and himselfe . as it is a tutor for instruction , so is a task master for exaction ; as it shewes what we owe , so it demands it : now when a man hath his rent ready for his Lords Baily , he is not molested . Conscience will murmure and grumble if a man come short , n n Mens conscia verbere caedit occultum quatiente animo tortore flagellum . Juven . de improb . Sat. 13. but holy walking keepes peace .

2. Concord betwixt the affection and condition ; that is , when a man enjoyeth God , Betwixt the affection and condition . he hath what he would have : now if a man have what he loves , he is satisfied : as if you give a poore man riches , his heart is eased . Whom doth the godly man love and desire in the world more then God ? Psal. 73.25 . he is his light , life , strength , Joy , all in all to him . Col. 3.11 .

3. Betwixt inclination and action . Concord betwixt inclination and action ; when a man hath a principle that disposeth him to holinesse , and yet is hindered or perverted , this is a sicknesse and paine to the soule ; as if you stop water in its course , it is full of unquietnesse : therefore when by divine assistance the soule is loosed of her bonds , and freed from impediments of running her desired course , it is peace .

4. Betwixt hope and reason : Betwixt hope and reason . if a mans wayes be not exact , reason will give check to hope , and feare and anxiety will breake in , and it cannot be peace ; but where reason concludes for hope , apprehending not only the excellency of the end , and the possibility , but the probability and the certainty ; if hope expect , and the understanding dispute against it , going about to overthrow its title , it cannot but breed trouble : supplies from heaven will prevent this : for these supplies keep the soule in her way , and the way leads to the promise , and the promise strengthens hope , and in this way reason will joyn with it , the understanding will see all cleare , and so the heart will be quiet .

5. Betwixt the ordinances and the heart . Betwixt the ordinances and our hearts ; this concord lyeth not only in this , that a man shall more prize them , but also that he shall receive more by them . For ,

1. The heart doth more sympathize , with than , it is more receptive , Gods presence in the soule doth capacitate it , it makes it more meet for the Gospell ; and as wood that is dry will take fire more then wood that is wet , because it is nearer the nature of fire , so the heart draweth more life , and partakes of the power of ordinances , by how much the more it hath a preparednesse through grace .

2. Where God is present in the soul , he is present in the ordinances ; as all the servants are ready to serve him whom the master honours : God hath a more full command of all then any Soveraigne , and if he will that the meanes of grace shall bring in much of heaven , it will be done : and where a man is thus feasted with the fat things of Gods house , it is a great solace to him , partly because the things themselves are excellent , and partly because they are testimonies of Gods speciall favour and grace .

6 Concord betwixt duty and ability : it is a great discomfort , when a man seeth his way and cannot walk in it , or when there is that disproportion of strength to his work , that he doth it not without much contention , difficulty , wearinesse ; but when a man is able , then he is merry at his work , his labour is no paine ; having the help of a God of power , He runs and is not weary , and walks and faints not . Esay 40.31 . That is done with alacrity which is done with facility .

7 Concord with the Saints : With the Saints . holinesse is their proper quality , and therefore the more holinesse the greater agreement , there will be a sweet consenting , and concentring with them ; your motion on and theirs , your hearts and theirs your end and theirs will harmonize so sweetly , that you shall have their counsell , countenance , company , comfort and it is a great solace to have communion with them , who are so neare ● God , and so full of God .

2 It brings glory . Effect , glory . 1. A glorying spirit 1. A glorying spirit that is , it worketh joy and triumph i● God , when the soule is caried in a holy course , the presence of God is so deare and the contentment and sweetnesse o● his way so precious , that he not only blesseth his God , but he also blesseth himself in his God , he seeth that Gods with him , and this is a sign of his favour For wherein shall it be knowne here , that and thy people have found grace in the sight ? is it not in that thou goest with us Exod. 33.16 . And so a noblenesse o● spirit is begotten in him , through which he is set above the world , so the through his God , whom he findes better than a thousand worlds , he tramper upon the world o o Moreus Galeacius said , Hee that counts all the gold and silver in the world worth one ●● Communion with Jesus Christ , is worthy to be accursed . . Rom. 8.31 . And neither enticed with hopes , nor detered with feares , but like a conquering Champion breakes through the armies , and hoasts of the world ; what need he feare the assaults of creatures , that hath with him the power of the Creator ? and how is he armed against all trouble , That hath the spirit of glory and of God resting upon him ? 1 Pet. 4.14 .

2 It is an honour to a man to be full of grace , and full of life ; It is an honour to have God dwelling in us . if reason which is but humane , do exalt a man so much above the beast , then how much more doth grace , which is divine , exalt the Saints above men ? yea , if those ornaments of the reasonable creature , which are gotten by humane endeavour and are common to all , be such a crowne of glory , what honour is it to have the Spirit of God , making the godly the tabernacle of his rest , and filling them with the glory of his presence , and the blessed operations of his grace ? To be trees even green and flourishing , filled with fruits of grace , to receive daily from heaven that which excels the Crownes of Kings , to have Christ under thy roofe , supping with thee ? Apoc. 3.20 . To sit downe daily , not only with Abraham Isaac , and Iacob , but with Christ himselfe , to be led into his wine-celler , to have the mighty God walking with thee , what glory is all this to thee , which is the highest honour of the Angels ?

3 It is an honour to have God co-working with thee , Honour to have God working with us . his hand with thine : a man would think it an honour to be with Princes in employment : while thou enjoyest inward quicknings and assistance , as heaven joynes it selfe with thee , so thy work appeares to be a noble employment , and a service acceptable : As the sacrifice of Abel , Gen. 4. had this testimony of Gods acceptance , fire came from heaven upon it ; as also afterwards in the Law : Levit. 9.24 . So when God enkindles the soule with his Spirit , for spirituall Sacrifices , it is a signe that they are accepted of him . The Apostle by this proves his Ministry to be of God , and according to God because God did work in him , and gave him sufficiency to those great things . 2 Cor. 3.

6 Consider there is a necessity of divine assistance ; It is necessary to have the assisting presence of God . we are not like a Ship rigged and fitted , and sent out to Sea , and so left to shift for it selfe , but God is our continuall Pilot , and that power which wrought at first unto the working of Conversion , Ephes. 1. worketh still , Col. 1.18 . unto fructification , augmentation , and perseverance ; what need we have of the help of this power may appeare , if we consider : 1 That the most excellent Saints have failed , The best have failed without it . when they have been left to themselves . 2 That our taske is great . Our taske great . 3 That our strength is small .

1 Through the debility of grace received ; Our strength little . 1 Grace low . It is but little which we have attained , and grace being so imperfect , there remaines in us a proportionable impotency to good . enmity to good .

2 Through the measure and mixture of a contrary principle ; There is a contrary principle . the flesh so rooted , so potent , so overspread , so active , so chayning and pressing down , Heb. 12.1 . that the Apostle not only saith , we cannot do what we would , Gal. 5.17 . but also that himselfe cannot , his sin like a tyrant leading him captive whither he would not . Rom. 7.

3 Through exigences in our way , Exigences many . great feares , straights , extremities , which without the help of the Spirit , we could not passe through .

4 Through Satans mighty and subtile tentatious ; Satan mighty . all these , inherent corruptions , difficult occurrents , Satans workings meeting with small measures of grace , must needs prevaile unto grievous consequences without the support of the hand of the Almighty . But at sometimes especially divine assistance is most necessary .

And though wee stand alwayes in need of a divine presence ; yet at sometimes especially .

1 When we are put upon some speciall service , In some great service . as Abraham , who was to leave all and to go he knew not whither . Gen. 12. how would reason and affection have barred and blocked up his passage , if he had not been mighty through God ; so in that other businesse of sacrificing his son . Gen. 22. Ezra when he was to take a long journey by a way that he knew not , asked of God a right way and safe protection from the hazzards that he might meet . Ezra 8.21 , 22. and when our path is not a beaten way , or when it is a difficult way , and we are put upon new and speciall service , then is a time to crave the aide of God .

2 When there is some eminent weaknesse , When there is some eminent decay and decay grown upon the spirit , by a customary carelesnesse , and long negligence in the way of holinesse ; in such a case a man is like one in whom nature is so oppressed and over-mastered by the strength of a disease , Vide Them . sum. 1.2 . q. 109. a. 7. Greg. de Valent. t. 2 disp. 8. q. 1. punct. 8. that without the help of the Physitian hee cannot recover : this David found in his declined estate , which made him pray that God would set him right , restore and establish him , When some Iust hath recovered . Create in me a cleane heart oh God , and renew a right spirit within me . Psal. 51.10 .

3 When some lust hath p p Peccato in consuetudinem verso , nisi ineffabili divinae gratiae miraculo non resistitur . Bern. apud Guilielm . Paris . de tentat . & resist . recovered strength : when the Jebusites have made inroads upon Israel , and Babel hath prevailed upon Sion ; then we need the help of the Spirit to charme downe these spirits , to hush these windes , to deliver the poore captive out of chains ; if lusts prevaile to lead captive , they will easily hold fast in captivity , and except redemption come from heaven , how should a feeble soule quit it selfe out of the jawes of Lions ; yea , out of the hands of the powers of darknesse ?

4 In fierce assaults , In fierce assaults . and strong tentations q q Vis . Parisiens . de tentat . & resist . ; when Satan layeth siege to the soule , shooting his fiery darts , and using stratagems of policy , joyning his endeavours with our corruptions , as winde with tyde ; then we have cause to pray as David , Hold up my goings in thy paths , that my footsteps slip not . Psal. 17.5 . The Apostle also found he had need of help from heaven when he was assaulted ; and therefore he prayed thrice , that the thing that he feared might depart from him . 2 Cor. 12. Christ hath taught us to pray daily , Lead us not into tentation r r In Mat. 26.41 . Debuit juxta vos dieere non quidem surgite & orate , sed surgite & resistite , inquit Hieron . contr. Pelag. lib. 2. Iubet orare ne intentationem ducantur , i. e. ne ab ea vicantur . Aug. lib. de corr . & grat . cap. 6. , for it is dangerous ; and then tentations are most dangerous , when 1. most sutable , when Satan joynes with our disposition or constitution . 2 continuall . 3 when opportunity and power is greatest .

5 In great afflictions , wants , paines , In great afflictions . dangers , persecutions , it is hard to endure fights of afflictions , to suffer great and sore evils , especially when they are multiplyed and continued , whether our sufferings be corrections from God , or persecutions from men , wee need then a greater strength then our owne , for we see in both how the greatest champions have been foyled , when God hath for a time retreated , and left them to try it out in their own strength : Iob , the mirrour of patience was overtaken with much impatience ; and Peter that man of courage s s Quosque neges unquam posse jacere cadunt . Ovid. am . lib. 1. , was over-mastered with cowardize ; the one so far , as to quarrell with his God , the other so far , as to deny his master ; and these things are written for us t t Vtruina majorum sit cautela minorum . Greg. Moral . David amieus Dei , & Solomon amabilis ejus aucti sunt . Vt & ruinae nobis ad cautionem , exempla praeberent . Hieron . t. 1. ep. 9. Ad hoc peccata illorum hominum scripta sunt , ut Apostolica illa sententia ubique tremenda sit , qui videtur stare , videat ne cadat . Aug. de doct. Christ . lib. 3. cap. 23. .

6 When the meanes of grace are cut off from us ; In want of means . these are the food of the soule ; and when these faile , it would be with the soule as with fire , which by withdrawing the fuell would be extinguished ; or as with the body , which by want of nutriment would be famished . A garden , if when the heavens drop not in sweet showres , it be not watered by the Gardiner , withereth ; this is our comfort , that though when the meanes of spirituall life are afforded , we must expect all supplies in that way , yet we are not set in such an absolute dependance upon them , but that through God , when they are wanting we may be sustained : Light in the present ordinary course of nature comes from the Sun and Stars ; yet God gave light at first to the world , when yet they were not created , Gen. 1. So when the Sun and Moone ( the meanes of knowledge ) shall not give light , The Lord shall be to thee an everlasting Light , and thy God thy glory . Esay 60.19 . but if God should not feed us himselfe , when with Eliah we are in the wildernesse , how should we subsist ?

7 When inward comforts are suspended , When comfort is suspended . and the streames of living water flow not from the well of life , when stormes and tempests arise , and the waters of Marah overflow ; then if God doe not uphold , the soul sinkes in the deeps , as David . Psal. 69.1 , 2. Heman . Psal . 88. Iob 1.6 . In times when the sweete gust and taste of those things which did refresh the heart are cut off : if God put forth himselfe in a way of help , the thirst and labour of the heart , will bee much after God . Psal. 63.8 . but if God withdraw his hand , either the heart lyeth sleeping and feeding upon inferiour things , like the Prodigall , who when he had not bread , fed upon chaffe and draffe ; or else it faints in discouragement , hangs the wing , and lyeth in fruitlesse and mournfull dejectment , either fearing to draw neare so great a God , or thinking it in vaine to stir . It is hard to live by faith , when all sense faileth , and to retain a living hope , when feares break in like a flood .

All these things considered , doth it not much concern us to endeavour to keep the good hand of God with us in all our wayes ? Let this suffice for perswasion .

CHAP. XIX . Directions how to retaine a divine quickning presence with us .

THe next thing is , directions how we retaine the happinesse of divine assistance ;

1 When you have it , Direct . Acknowledge it . acknowledge it .

1 With thankfulnesse : prize it , for it is a precious mercy , it is a multiplyed favour : With thankfulnesse . how much have you in this one thing ? All the comfort and sweetness of duties , the quietnesse and liberty from lusts , the fruit and efficacy of ordinances depends upon this ; if God hold back this one mercy , all these are gone : consider what a difference is in your selves and wayes , when you are carried in the gracious armes of God your helper , and when you are left to walk in your own strength . Oh how great is Gods goodnesse to you ! hee calls upon others for the same things , and Conscience stands as Pharaohs task-masters , requiring the tale of bricks , but not allowing straw , it impels and presseth , but gives no enlargement of heart , and buffets and wounds them for neglect ; as the hard Creditor that taking the poore debtor by the throat , saith , Pay me that thou owest me , but yeelds him no power to do it : thus God might deale with you also , for he oweth not assistance to us , but we owe obedience to him ; remember we had power , and it is just to demand what we cannot doe , because the weaknesse that is in us is of our selves ; we have impoverished our selves : Therefore when in much mercy he puts forth his hand into the work with thee , be very thankfull . If the work be not done , he is no loser ; if done , and well done , he is no gainer . Iob 22.2 . Chap. 35.6 , 7 , 8. Psal. 16.2 . But the gaine is all to thee , all the good that comes by it is to thy selfe .

And this also take into thy thoughts , it is a signe of great loving-kindnesse ; consider the infinite distance betwixt thee and the great God ; would a King sit downe to worke for , and with a mean man in his trade , to help to maintaine him ? one thing more I adde , that you have cause to be thankfull , because by this God testifieth his acceptance of thee and of thy way , or else his hand would be farre from thee : get therefore and keepe thy heart in a thankfull plight : this is one way to continue it .

2. With faithfulnesse . With faithfulnesse : take heed of taking from God to set up thy self , u u Iovi custoditemplum , seque in sinu Dei sacravit Domitianus , quod ipsum in se ditione Vitelliana conser vasset . Sueton. in Domitiano . Huc omne principium , huc reser exitum . Horat. l. 3. od. 6. put not that to thy account which belongs to him ; take heed of sacrificing to thy strength , or parts , acknowledge that all the excellency of all thy actions is of him . God is very jealous of his honour , x x Agasi cles extorris est sactus , quod tripodem quem ipse ludis obtinuerat , non dedicasset Deo . Herod . l. 1. and ( as I have said ) oftentimes leaves his people to feele their owne weakenesse , because they honoured not his strength : If the faculties of thy soule bring in willingly and plentifully , offerings unto God , say as David , when so much store with much freenesse was brought in by the people to build the Temple . Now our God we thanke thee , and praise thy glorious name , for who am I and what is my people , that we should bee able to offer so willingly after this sort ? For all things are of thee , and of thine owne we have given thee ; O Lord our God , all this store that we have prepared to build thee an house for thy name , commeth of thine hand , and is all thine , 1 Chro. 29 , 14.16 . So the Apostle , when in that distresse before Nero , he was so couragious , did not ascribe it to his owne strength , but acknowledged that it was the Lord. The Lord stood by me and strengthened me , 2 Tim. 4.17 . It was his way to strip himselfe , and to cast the honour of all his ministery , and actions upon God , By the Grace of God I am that I am , 1 Cor. 15.9 , 10. y y Si quid enim recti gerimus , Domine , auxiliante te gerimus : tu corda moves , &c. Prosper . and you see with how full a gale of Divine grace he was carryed in all his way . Learne therefore in all things , wherein the excellency and life of grace shines forth , to know , that as the starres shine not by their owne light alone , but by a light which they have from the Sun : so thy lustre and vigour in thy way is not of thy selfe , but from him who is thy life ; that thou mayest not draw downe that to the feeding of thy pride , which should be to the glory of God . z z Si aquam hauris puteum corona : Fontinalia festus erat Dies Romae , quo in foutes coronas projiciebant , puteosque coronabant . Varro . l. 5. de lingu . lat. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . what ever thou dost , when ever thou art carryed through any service , still say as the Apostle , Not that we are sufficient of our selves to think any thing as of our selves , but our sufficiency is of God , 2 Cor. 3.5 . I may say in a spirituall sense , as Solomon in a naturall , Honour the Lord with thy substance , and the first fruits of all thine encrease , so shall thy barnes be filled with plenty , and thy presses shall burst out with new wine . Prov. 3.9 , 10. As by the first fruits they acknowledged , that all was his , and that it was not their tillage and labour , but the influence of his blessing , which caused the fields to be clad with grasse , and stored with corn ; so doe thou acknowledge that it is not any thing in thee , but all of God , that thou bringest forth the fruits of righteousnesse , and then his promise is to be with thee , and to make thee to abound still , and to bring forth more fruit , Psal. 73.23 , 24.

2. Use his help , when he comes with excitements and enlargements of heart , Direct . Vse it when you have it . turne not back the inspiration of the Almighty : quenching the spirit is often the cause why God shuts in his Spirit . I have spoken of this before , but I will adde somewhat more here in discovery show men sinne against the Spirit . Know therefore that thou mayest grieve the Spirit , Grieve not the Spirit . not onely by doing evill voluntarily against knowledge ; but also by omitting good . remissenesse in good .

1. By omitting of a knowne dutie , By omission of duty . when God sheweth you what is good , and stands ready to helpe you , if you walke not in your way , you provoke him to leave you ; and because this is ●n evill so incident unto men , through doth and worldly affections and distractions , I will briefly declare , 1. the sinfulnesse , of it . 2. For 1. It is sinfull . It is a denying of Gods due . the foolishnesse , of it .

First , It is a denying of God his due , a withholding from him that which ● due to him , as you are his creatures , sovants , children , a people in covenant he comes not to you as that cruell sovant , to his fellow servant , Matth. 18.28 , 29. but he entreats and graciously moves for his owne , he forgave you all your former debts , and now though ●● might demand the whole , yet he is content to take it , as you can pay it ; and will you now deny him ? the flesh cal● and you yeeld , the world command and you obey , yet you are not debtor●● these , but to the Spirit , Rom. 8.12 . God comes with one hand to give , as w●● the other to take ; and he gives more to you , then he demands of you ●● gives you leave to aske him what s●● you will , Matth. 21.22 . and is not b●● ward to heare , He doth not turne ba●● your prayer , Psal. 66.19 , 20. he n●● have said upon your praying to him Solomon of Adoniah ; God doe so to ●● and more also , if Adoniah have not sp●● this word against his owne life , 1. King . 2.18 . And if he should shut out your prayer , what a sad case would you be in ? therefore be not of a withdrawing heart , to deny God : Consider further , when you doe neglect and refuse to doe your duty ; you deny his Soveraignty , and in effect you say as Pharaoh , Who is the Lord that I should obey his voyce ? Exod. 4.3 . and as those rebells , this man shall not have dominion over us . Luke 19.14 . And your denying of God in this kinde , Your denyal worse than the denyall of of others . is worse than when the vicked and such as are forsaken of him doe deny him ; for

1. they stand not so ●ngaged unto God , God hath not paid so deare for them , You are more engaged . he hath not done that good for them that he hath done for you , they have not so given up themselves to him as you have done , yet then they doe not what they know , he visits their sin upon their heads . God took the Kingly throne from that great King Nebuchadnezzar for his sin , and so God dealt with his son Belshazzar , the reason you may see , Dan. 5.22 . Thou , O Belshazzar his sonne hast not humbled thy selfe , though thou knewest all this .

2. You deny God in a sinall matter . You stand with God for a small matter , having given up your selves to God ; if a man sue to a woman , hetaketh it not so ill , that she will not bestow her selfe upon him , as being his w● that she denyeth him some particula duty .

3. You have found muchgood in the way . They never knew that of God , not of his way as you have done , they think it is a hard way , and that God is an hard master , but you have found much good . 1. A gracious assistance , God meeting you in the way with a gracious hand of help : 2. A sweet recompence , the work hath beene your wages , it hath brought meat in the mouth ; There may be speciall and great finfulnesse in omission . therefore it is very sinfull for you to withdraw from the way .

Secondly , there be other particular aggravations of thesinfulnesse of this , respecting the duty , In respect of the duty . neglect .

1. In respect of the duty , omiss●● becomes more sinfull . When the duty is of , great importance .

1. When the duty is of great importance , when much hangs upon it ; a 1. the dutyes of publick places , Magistracy , or Ministery , for if such be neglected much evill followeth ; 2 , the dutyes that have greatest influence into the life of a Christian , as meditation , searching the heart , repentance , &c. If these be not done , God loseth his due many other wayes , because the spirit and life of other dutyes depends upon these ; all dutyes are necessary , but some are of more importance ; there are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , these things must be especially minded , Matth. 23.23 . Luke 11.42 .

2. When the duty is much enforced , When much enforced . by former resolutions , by present impulsions .

3. When muchgood hath come by it . When you have found much good in it .

4. When it is most facile in respect of ability and opportunity ; in such cases the disobedience of the heart is greater , When most facile . and so the sinne also is greater .

2. In respect of the neglect : the sin●ulnesse is encreased ; In respect of the neglect .

1. When it is extended , when volintarily a man lives in neglect of that he knoweth . When extended .

2. When not lamented , the heart being not only stubborne , Not lamented . but secure , senselesse , impenitent , in these cases this sin becomes exceeding sinfull , and very provoking .

2. Secondly , as it is sinfull , so it is foolish . As you have seene the sinfulnesse , so cast your eye upon the foolishnesse of denying God what he calls for .

1. Against true reason . In every voluntary action , you have a reason that moves you , a a Voluntas est appetitus rationalis , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Rhet. l. 1. c. 10. especially when two wayes are set before you : now then consider what it is that moves thee to withdraw thy selfe from that unto which thou art excited of God ; what is it , the shunning of any evill ? thinke then if the good which is in Gods way , be not greater then all evill , and if the lesse of God , be not a greater evill , thin all the evill thou shunnest : or what , is it the difficulty of the duty ? think the ; hast thou not found the way smooth ? doth not God offer his hand with the to the worke ? what is the worke to the wages ? or what is it to gratifie thy se● with some present advantage ? think then if any thing can be good with out God , and if there be not a greater good in his way , and if thou maist not have that very thing in Gods way , which thou seekest out of it : Thus you will finde that without reason you deny God .

2. It is a leaving that way which wisedome and goodnesse direct to . God hath devised the best way for your good ; his wisdome and goodnesse have conspired to prepare that way which might be best for you , therefore to follow your owne counsells , and affections before his counsell is folly , see all that God hath done , looke into this visible world , who could have by wisedome framed and ordered every thing in that order , and beauty as all things nowstand by his hand ? yet this is the great foolishnesse of the world , men thinke , they can order things better for themselves then God hath done , and this very principle is the maine roote of all the strayings of men ; But suppose a ship at sea in the windes , among many rocks , whether were it better , that the By lot , who is skilfull should steere her , or the passenger who knoweth not his way ? Consider that good and evill are hardly knowne , they many times are veiled with such visages that there need wisdome to discerne , and it is alwayes safest to follow the greatest light , your wisdome is but borrowed , it is but a drop from that Ocean of wisdome which is a him who is wisedome , and it was given you for this end that you might be ordered by his wisedome , to the true and to the greatest good ; as the eye in the body was given you not to be a sole and sufficient guide to the body , but that by it you might be capable of the light of the Sunne without which the eye cannot see , therefore it is folly to be ledde by your owne spirits , and not by Gods .

3. You crosse your hopes . You crosse your hopes and prayers , for it is in vaine to aske or expect any good , but in the way of good : b b This is to doe as those , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Diog. apud Laert. l. 6. Beat● quippe vult esse etiamsi non sit vivendo ut passit esse . Quid est ba● voluntate mendacius ? Aug. de Civitat . Dei l. 14. c. 4. apud Camd. collat. Amic . God that undertakes to save you , hath shewed you the way ; now if you refuse the way , you refuse your owne good , Psal. 73.24 . Thou shalt guide me by thy court sells , and so bring me to thy glory .

4 You refuse to doe what you must doe , You must doe it at last . when God speakes he will not bee denyed ; if you stand out now , he will have it out another way , he will have it out in repentance , and mourning , and though now thy heart be not bowed to doe thy duty , he will make thee repent thy folly , before he will put up such disobedience .

Secondly , you sin against the Spirit , Secondly , sin not against the Spirit by doing lesse then you should . when you doe lesse then is clearly due , when you doe not as Caleb who followed the Lord wholly . Numb. 14.24 . Josh. 14.14 . When like ill debtors you pay something , but not the whole : Thinke not that it is enough for you to be doing good , for you may as well sin in doing good , as in doing evill ; Lesse is done . and indeed a good man sins more in good then in evil : Now note that the deficiency of a man in doing good is from a twofold spring .

1. Insufficiency of strength . 1 From insufficiency . 2. Malignity and sinfulnesse of heart .

In the former you are like a sick man that cannot do what he would , 2 Malignity . These differ . in the other like an idle man that will not doe what he can : The difference in these two is .

1 That when a man comes short out of weaknesse , there is a present willingnesse , his heart yeelds all , he consent● fully to the demand of God , and grieve that hee cannot doe what hee would . Rom. 7.

2 It is not imputed unto sin : God will not charge the defect upon such as are his , because they are not under the Law , but under Grace . Rom. 6.

But voluntary neglects he will require at your hands : It is certain all the other Churches were found defective , and did not all they should as well as Ephesus ; but this was that which brought Ephesus under the rod , because she did not what she could , but was voluntarily deficient . Sinfull defect . Apoc. 2.4 .

And a man may be defective two wayes .

1 By doing lesse for quality then h● should , Doing lesse for quality . not putting so much into his duty as belongs to it , or not bestowing the cost that he might ; but being slight formall , heartlesse , &c. this is like unto their sin in Mal. 1.14 . having in the flocke a male , they offered a corrupt thing , this provoked God unto indignation , yea to execration against them , God lookes for what we can , Deut. 6.6 . Eccles. 9.10 . so David saith he did , I have prepared with all my might , &c. 1 Chron. 29.2 . Common stuffe will serve for an ordinary house , but if it be for a palace for a King , then silver and gold and great art is used c c Plut. de profect . vir . .

2 By doing lesse for quantity then we ought : Lesse for quantity . God stands much upon quantity , because all our ability is from him , and to curtaile his service is a dishonour to him , for it detracteth from his greatnesse , and sheweth what little respect the heart beares him , when it puts him off with halfe , short , lame , and curtailed duties ; we are wont to frame our actions and cariages towards men in a way proportionable to their quality , our deportment unto a King is such as may declare a stamp and impression of his Majesty in the heart ; God is sensible of this disesteeme : see how hee pleads with them . Mal. 1.8 . If ye offer the blinde for sacrifice , is it not evill ? And if ye offer the lame and the sick , is it not evill ? Offer it now unto thy Governour , will he be pleased with thee or accept thy person , saith the Lord of hoasts ? and ver. 14. Cursed be he that having a Male , &c. For I am a great King saith the Lord of hoasts , and my Name is dreadfull among the heathen . And again , if God should not bee strict in the quantity of his service , religion in time might come to nothing , it would be so lessened and nibbed , that in time there would scarce bee any memoriall of a God , or any honour done unto him .

Here by the way let me take liberty to answer two Questions .

CHAP. XX. 1 Quest . Since all come short of what they know they should doe , and God imputes not that as sin to them that are beleevers ; How may a man know when his deficiency is imputed as a sin to him ?

Answ. 1 WHen his defect is voluntary : he doth but little , Signes of sinfull defects . & is not willing to do more , he knoweth he should doe more , but his will is against it ; God expects this at least , When voluntary . that though his people be unable to doe all , yet they should bee willing ; hee will have all their hearts towards him : and this David gave in charge to his son Solomon . And thou Solomon my Son , know thou the God of thy father , and serve him with a perfect heart and with a willing minde ; for the Lord searcheth all hearts , and understandeth all the imaginations of the thoughts ; if thou seek him , he will be found of thee , but if thou forsake him , hee will cast thee off for ever . 1 Chron. 28 9.

2 When you do lesse then you have done : When lesse done then hath beene , though the cause be the same . the same necessity still urging , conscience still pressing , opportunity still serving , this was the sin of that back-sliding people . Apoc. 2.4 . They fell from their first workes : Therefore Christ threatned to forsake them .

3 When you doe lesse then those that have like abilities , Lesse then others . occasions , engagements , opportunities ; but much more clearely you sin when others that have more streights d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . de Asia dixit Agesilaus in Plut. , more encumbrances , lesse abilities , lesse meanes , lesse advantages , shall exceed you in fruitfulnesse , and all the wayes of godlinesse and piety .

4 When you live not by what you doe , When you live not by what you doe . but lusts grow strong , and grace weak , and all is worse and worse ; as in the regiment of bodily health , when a man declines it is a signe he hath not a due care of his dyet , or rest , or exercise , you must hold up life , the Church of Ephesus doubtlesse was doing , but shee was still a loser , her spirit and strength decayed , as it is with him that is in his trade , but doth not follow it to purpose , and so goeth back in his estate ; according to the wise mans speech : He becommeth poore that dealeth with a slack hand , but the hand of the diligent maketh rich . Prov. 10.4 . By much sloth fulnesse the building decayeth , and through idlenesse of the hands the house droppeth through . Eccles. 10.18 .

5 When God accepts not what you do , When God accepts not what you doe . when he is pleased with our wayes , he sheweth his liking of them , sometimes by a secret testimony , giving Joy , Our rejoycing is this , the testimony of our conscience , that in simplicity and godly sincerity , not with fleshly wisdome , but by the grace of God we have had our conversation in the world , and more abundantly to you ward . 2 Cor. 1.12 . Enoch had this testimony , that he pleased God . Heb. 11.4.5 . sometimes by rewarding , as hee did Phineas , Numb. 24.11 , 12 , 13. sometimes by filling the heart with much spirituall life and vigour in the work , but where God accepts not , there is a damp upon the spirit , the duty goeth forth like the Raven out of the Ark , but returneth not as the dove with an Olive branch in the mouth , a man is no way bettered by what he doth .

6 Enquire into the reason why you do lesse then God cals for , When the cause of defect is evill or insufficient . and take a true account of thy selfe ; aske thy heart what moves , and take a full answer from it ; for you may discerne by the reason that it gives whether all bee well or no , no doubt but it will have somewhat to pretend , but weigh all in the ballance ; if the reason be insufficient , you are sinfully deficient ; as if you finde slothfulnesse , loathnesse to bee at so much paines , which was their fault , none stirreth up himselfe to &c. Esay 64.7 . or if it be respects to thy lusts , thy needlesse ease , superfluous gaine , unnecessary employment , unseasonable delight ; these and such like , robbing God of his due , leave a great guilt upon the soule .

Quest. 2. Quest. How a man may know hee doth his duty , when the heart is still pressed to more and more than is done .

Answ. 1 Answ. by Caution . By way of Caution . Answ. By way of Proposition .

1. Caution , Be liberal . be liberall ; keepe your hearts open and full for God ; though other things should be done , yet the heart may and ought to hang most after God : these paths are more noble , more sweet , more sutable to a holy heart , a childe should be willing to doe what his father bids him , though hee send him as David into the field to keep sheep , but he had rather be in his fathers presence : you should alwayes come to God with delight in him , and go away with desire after him ; as they say in meats , it is good to leave with an appetite , sanety is hurtful , that friend is scarce welcome that is glad to be gone from us ; t is a signe you have little love to God , when you come with unwillingnesse , stay with wearinesse , and goe out with gladnisse , be ever bent towards him , account your duties , and converse with him your pleasant seasons ; let all other things be as your labour , this as your meale ; bever think you do enough , say as David , I will yet praise him more and more . Psal. 71.14 . Rationall , else you may be oppressed .

2 Caution , be rationall : Take heed of being bound with more lawes then are imposed by God , and of adding to the yoke which he puts upon you , there may be much deceit in this , in having the heart engaged to more than God requires : There are two things whild concurring with principles and dispo●tions that are good and holy , Things oppressing may ven the soule with a kinde of spirituall oppression and extortion .

1 An erroneous Conscience : Conscience erroneous . as sometimes it erres by exacting lesse than ● should , and giving acquittances , when the debt is not fully discharged ; so sometimes it erres by going beyond its Commission , and exacting above the bond A weak servant sent to gather up his masters debts may mistake his business by misjudging of the summes , requiring an hundred pound where the bond is but for an hundred crownes : The spirit of a ma● is so apt to erre , that like water which is hardly kept within its bounds , if it transgresse not on the left hand by defect , it often mistakes on the right had by excesse . Thus superstitious spirits do more then they need , and lye in the chaynes of their own making e e Metum appellant Graeci 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plut. de superstit . , subjection themselves to ordinances and wayes which God made not .

Superstition is prodigall , and there is this quality in men , that in those things which indeed are enjoyned of GOD they are deficient , but in their owne inventions abundant ; they are loath that God should carve for himselfe , but if God will take it of their cu●ting , they will goe farre : So the Pharisees , who in a way of religion , were most irreligious , neglected judgement and mercy , Luke 11.42 . but in traditions and rules of their owne coyning , they were very free and liberall : ●apistry offends more by addition and multiplication in religion , then by substraction .

And as the superstitious , so the melancholy and fearefull spirit are often ready to goe beyond the line , and bring themselves into inhabitable and unsufferable wayes of religion ; where the sunne of piety in a mistaking and yeelding spirit , is so hot , that nothing can grow for it , nature is parched , strength wasted , health impaired , estate neglected . I have knowne some that have thought themselves ill imployed in any thing but in the exercises of religion ; and when they have beene in their businesse , 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 proposition .

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 , when 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 enough from one , which is too little from another ; yea , that may bee abundance in one , which is scant in another ; he that had but two talents did well with praise , in gaining other two ; but if he that had had five talents had done no more , he had not had such praise f f Non perpendit Deus quantum , sed ex quanto . Beda in Mar. c. 12. : Where God gives much grace and large opportunities , such must doe much ; you that have much knowledge , spirituall engagements , fulnesse of the world , much time , know , that you should be more with God then others , holinesse is your trade , and your closets are your shops , and every day is a Sabbath to you , and this is a great favour , that God hath freed you from inferiour drudgery , to employ you in more noble things in the Court : which are happiest , they that are in the Kitchin , or they that attend upon the Prince ? if then you see others that are poore and held to work hard for a meane living , more lively , more frequent , more abundant in duties then your selves ; know now you walk not by rule .

2 Sufficiency for the good state of the soule ; 2 Sufficiency for the good state of the soul as the body must have so much food , rest , exercise allowed to it as may uphold it . You must doe so much as may ,

1 Keep the soul in life , 1. Life . when you grow weak , dull , languid , you doe not enough .

2 To keep the soule in health : 2. Peace . the health of the body is the peace and concord of all things in it selfe ; such also is the health of the soule , you must put forth your selves so far as to keep the soule from molestation . If lesse done then should be , a threefold molestation followeth . A threefold molestation comes by doing lesse then that which God cals for .

1 A restlesse accusation of heart : Conscience will not be quiet till God have his due , Restlesse accusation but it will dog you with uncessant vexative reproofes ; it is like David lived not in a totall neglect of repentance and humbling himselfe after his sin , but till he came to the work in earnest he had no quiet . Psal. 32.3 .

2 A strong pulling and drawing of heart ; Distraction . where the heart is set towards God , it cannot be quiet but in him , and where the disposition and motion of a thing are at variance , this breeds disturbance ; when nature is not satisfied it is unquiet , how will the stomach pull when it is not fed ?

3 An impetuousnesse of lusts : Impetuous corruptions . the field of the sluggard will be overgrown with weeds ; as when you keep the body too short of her due , it breeds painfull diseases : so lusts grow when you doe not enough ; when you doe least , Satan doth most ; your night is his day , when you remit hee intends his forces .

3 Occasions . Occasions are bounds . You must proportion your labours according unto them , sometimes your ordinary course is not enough ; as in times of strong tentations , violent corruptions , great afflictions , inward affrightments , publique feares and calamities . As in the naturall state of man , sometimes it is necessary to allow more rest , and more food ; and in the civill state , if a man be growne poore he works the harder , if a Kingdome be in danger it doubles her care , and endeavours of her conversation . So Paul when the messenger of Satan was sent to buffet him , Prayed thrice . 2 Cor. 12. When Peter was in prison , Prayer without ceasing was made for him . Acts 12.5 . Bzra hearing of the great sin of the people , rent his garments and mantle , plucked off the haire of his head , and of his beard , and sate astonied till the evening sacrifice . Ezra 9.4 . In such cases the body must give way and all things else , onely wee must looke to three things .

1 That we judge rightly of necessities .

2 That our time that we spend in duties be our owne .

3. That we offer not too much violence to nature .

2. There are bounds for limitation . There are bounds for limitation and it is needfull to know and minde them , for we may overdoe , and offend in excesse .

Object . Can a man doe too much g g In co non potest esse nimium , quod esse maximum debet . or is there any excesse in that which is good ?

Answ. 1. When it is said there is no excesse in religion , you must understand it rather in respect of affection then action h h Interior actus charitatis habet rationem sinis , quiae ultimum bonum hominis consistit in hoc , quod anima Deo inhaereat , exteriores autem actus sunt sicut ad fidem , & ideo sunt commensurandi , & secundum charitatem , & secundum rationem . Aqu. 2.2 . q. 27.3.6 . : though a man may exceed in the one , yet he cannot in the other ; as you cannot love God too much i i Verus amor nullum novit habere modum . Prop. eleg. 3. modus diligendi Deum est sine modo diligere . Ber. de diligendo Deum , or desire him too much , or hate sinne too much or sorrow for it too much ; if it be objected that if the affections should be very farre extended , it might destroy nature , as we commonly see it in mourne full spirits , and David found it so , Psal. 13. Psal. 32 , &c. I say , that godly sorrow never did hurt , but sometimes God drops in bitternesse and mingles it with it , to the afflicting of the soule ; and as water that runnes through mines hath a tincture and touch of them , so sorrow meetes with much in us , by which accidentally it becomes hurtfull ; but godly sorrow in it selfe , is as all other grace for the perfection of nature , and so farre from being an oppression of it , that unto me it is not altogether improbable that it shall be in heaven ; for if our memories abide there to recollect the waies of this life , and our understanding , and will , be fully taken up in the sight and fruition of God , then I propound this to be considered , since a litle sight & tast of God in the world doe worke sorrow for sinne , whether an abundant-sight and full tast will not also doe it in heaven , when a man shall remember ( which I doubt not ) his sinnes against so good a God .

2. The goodnesse of an action lyeth not onely in the matter but in the measure , it must have its just proportion , as in giving almes , he that would be truly liberall must not onely take care , what , but how much , for as it must be proportioned to the necessity of the poore ; so it must be also to his owne ability ; there are limits in all duties , That there are such bounds appeares , by , 1. Multiplicity of dutyes . take here three Considerations : 1. There are various dutyes , therefore I must not be all in one , or in a few with neglect of the rest , nor in the worship of God , I must not lay out all my selfe , so that man shall not have his due , for God that hath appointed a 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 ●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 subser●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 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 far● 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 m● be limitted by calling , condition , ability , occasion , opportunity : It is ve● had to divide betwixt these things , ●d to give piety her due , other things her due , and it is impossible punctual●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 ●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 ●re better served than the rest , they are ●yed to our flesh and kindred , often ●ive better usage than better friends ; ●ake heed of this , the childrens bread is ●tiobe given to dogges ; Nabal will be ●oah to give his bread and his wine to David , nature will be apt to hold fast , and to be niggardly to piety , therefore ●on must as wise Umpires moderate on ●oth sides , and take heed the leane Kine at not up the fat ; how many soules are ●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 prak● in Christians directing them , as well measure , as matter and maner of action and the same light usually sets bounds , that sheweth the duty ; Pr●de dwells with wisdome , Prov. 8.12 . 〈◊〉 that God in whom these are united d● 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 understand● 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 m● that some Philosophers have tho● 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 tempera● 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. Inconsider● not hearkning to the counsels of vi● 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 Proposition : It is safer to exceed then to come short it is safer to extend you selves by over-abounding , then to c● short ; it savours of a better spirit wh● a man is free , though in excesse , the when he is slack and back ward ; and is not so much evil by abounding so● what to pinch the flesh , as by abating suffer losse in the spirit ; the things the concern the body are not of such va● as those that concerne the soule , 〈◊〉 so much the more cause you have 〈◊〉 ther to leane to the right hand , because as there is a greater worth in the w● on the right hand , so there is usually disposition inclining rather to the 〈◊〉 hand . Few men offend in passing their bounds . More men are found defective in giving almes , then excessive , and so where one is in any way of piety carried with too full a gale , an hundred lye becalmed ; where one piece is more than weight , many are found too light .

4 Proposition , Fourth Proposition : A man must not make his disposition a rule alway . Which in three cases is hardly bounded . That a man must not be ruled by his own disposition , but must seek arule to walk by ; for in some men the heart hangs with perpetuall hungring , after converse with God , that if there were nothing to limit them , they would scarce doe any thing else ; and there are three things draw the heart still unto God :

1 Great comforts in meeting God in duty ; Great comforts . these make the soule to say as David ; It is good for me to draw neare to God . Psal. 73.28 . When God opens himselfe and his treasures , and lets in his people to his presence , and feasts them with spirituall and joyfull sights , and tasts , this makes them loath to leave , but they hang unto duties as the child to the breast , and finding so sweet a conjunction of plenty and sweetnesse , are filled with delight , and are ready to say to all things else , as Abraham to his servant when he went up to the mount , Stay thou in the valley ; the spouse vns with her beloved , and found him as a apple tree among the trees of the forrest whose fruit was sweet unto her taste , hee led her into his wine-cellar , and she was ravished with his love , and greatly solaced in his sweet embraces , and now see what care shee takes to keep that which she joyed to have , and feared to lose : I charge you oh ye daughters of lerusalem , that ye stir not up , nor wake my beloved till he please . Cant. 2.7 . But in such a case , it is a point of obedience and self-deniall for a man to leave his banquet ; to do that which he is called to ; and we should so prefer God to all our comforts , as to bee content to come downe with Moses from the Mount , when he hath businesse for us below .

2 Love to God : Great love . this is of a living and large disposition , and apt to draw the heart much out ; he that loves come as a friend , he loves to come and converse with God , and even then when his necessities are not urgent , yet his heart is drawing heaven-wards , as the wife loves to be with her husband , &c.

3 Necessitousnesse of spirit ; Great necessities . when one is sensible of great wants , great corruptions , tentations , feares , then he is apt to be over-solicitous and active , especially when such an afflicted spirit , hath either both of these two things .

1 An opinion that all good lyeth in duties : When men thinke that a hard heart may be softned , a stiffe heart bowed , a corrupt heart changed , and all good attained by labour and sweate ; men that know what it is to want , these will worke even their soules out of breath , and are so carried with desire of the good , that they are not sensible of the labour : But remember all lyeth in Christ , and therefore you must seek it from Christ by the meanes ; if you make duty and endeavour your refuge , you are deceived .

2 If there be an opinion that God will not accept lesse ; this is the case of many , they have been at prayer , and that not only in sincerity , but with importunity , and with a full tyde of spirit , and yet they are afraid to betake themselves to their employments , out of opinion that they have not done that which is sufficient , but that their occasion and necessity cals for more still : but herein men have under-thoughts of God , as if he were like the gods of the heathen that did not heare , or as if hee were hard to be entreated .

For a close of this businesse I will in a briefe view present some things that are considerable in way of satisfaction in such cases . Farther considerations to cleare the question .

1 Distinguish between occasions , and duties ordinary and extraordinary ; Distinguish betwixt duties ordinary and extraordinary . for as when an extraordinary or great person comes , all stand by and give him place , which we will not if an ordinary and common man come : so affaires and things of the world and nature doe stand for their own and will not be set aside for ordinary duties , to waite at the closet dore , as when an extraordinary service is performed . Your time is divided betwixt heaven and earth , therefore you must not only give to both , but with equality , each must have his owne .

2 There is a time to waite as well as to work ; Know there is a time to waite as well as to work . when you have presented your suites with what strength you are able , now faith must come in and lay hold upon the promise , and you ought to beleeve that God heareth ; for you have his word . The eyes of the Lord are upon the righteous , and his eares are open to their prayers . Psal. 34.15 . Remember you come not to God to obtain a promise and grant , but it is obtained in Christ ; you must only sue it out by prayer , and whatsoever you aske in Christs name beleeving , you shall receive it . Mat. 21.22 . so Davids practise , he begins often with prayer , but ends with praise ; it is want of faith that causeth unquietnesse , though you should not rest in your duties , yet you should rest in the promise ; if God heare not at first , yet he will heare at last , yea he heares when you thinke hee heares not . But you must give God time , that is all he requires , the thing shall be yours , but the time is his , doe with your prayers as with your seed , be patient til God come , Behold the husbandman waiteth for the precious fruit of the earth , and hath long patience for it untill he receive the early and the latter rain . Ja. 5.7 . Be ye also patient , stablish your hearts , for the comming of the Lord draweth nigh . When you have preferred a petition to the King , you do not fall presently to write another , but you waite a time convenient , and then you move again ; so doe with God , the doore is open , you may come again in due time , but live by faith , and 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 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 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 ; ●●e more indigent and poore you are , ●●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 a●● needy , make hast unto me oh God , thou are my help and my deliverer , oh Lord ma●● 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 ●● in that thou goest with us ? Exod● 33.15 , 16. Goe with the Apostle and pray much , and you shall ha● like answer from heaven , My grace is sufficient for thee , 2 Corinth. 1● 8 , 9.

2. Looke to the cariage of your prayer . The carriage and managing of your requests in this case must be● right , with confidence in the mig●● and mercy of God : you have abundant cause of chearefulnesse in comming to him ; for besides this , th●● it is his glory to heare , and that ●● intercessor who hath taught us 〈◊〉 pray that we bee not ledde into temptation , but to bee delivered from evil● and prayed for us himselfe , is with him , m m Christus inter nos petitor , cum patre dator , non utique nos hortaretur ut peteremus , nisi dare vellet . Aug. Ser. ●9 de verb Dom. Erubescat humana pigritia , plus vult ille dare quam nos accipere , ib. and deare to him ; consider this is Gods glory , that the life and strength of his people depends upon him , he helped Iesus Christ our head , Esay 42.6 . and if he should not helpe you , the work would not be perfected : and so all that Christ hath done would come to nothing . God hath called you to this way , and hath appointed you by it to come to him , so that his end should fayle if he help not ; for this cause you have but little in your selves , that you might live dayly upon his almes , God leaves in you necessity n n Donum habitualis gratiae non ad hoc datur , ut per ipsum non indigeamus ulteruis divino auxilio &c. etiam in statu gloriae quando gratia erit omnino perfecta , homo divino auxilio indigebit , hic autem aliqualiter gratia imperfecta est , in qua●tum hominem non totali , or sanat . Aquin. Sum. 12. q. 109. a. 9. , that he may better shew his mercy , he will uphold what his hand hath built ; you have experience of his presence ; if he had not beene with you , you had not now beene with him ; his promise is with you , Loe I am with you alwayes , even to the end of the world . Matth. 28.20 . It is a full promise , like a streame of living waters running in the Church for ever ; he saith not I will be with you , but I am with you , that we might be confident of his constant presence , and he hath laid up much treasure in this promise , and therefore bids us looke well into it ; exciting by th● word Lo , which he sets as a Beacon o● a hill , or as a speciall marke upon the head of this promise , as having much in it . Therefore come unto God in much assurance , he hates suspitions and jealousies ; Let us therefore come boldly unto the throne of grace , that we may obtaine mercy , and finde grace to helpe in time if neede , Heb. 4.16 . This may be your comfort , that what you have not is your selves you have in God , and what you have in God is yours by promise ; goe then and sue God upon his owne bond , God will be sought o o Poterat nobis etiam non orantibus dare sed oratione nostra nos voluit admonere à quo accipiamus haec beneficia . Aug de bon. persev . c. 7. , prayer is the key of the promise , Ezech. 36.36 , 37. Though God be our friend , he may passe by us if he be not called in , but when he is going from us prayer takes hold : when Christ made as if he would have gone further , being come to I maus , The disciples constrained him , saying , abide with us , and he went in to tar● with them , Luke 24.28 , 29. David found God when he ●ought him , In the do when I cryed thou answeredst me , and strengthenedst me with strength in my soul . Psal. 138.3 . When the angell sounded glory to God , he proclaymed peace ; and expectation or hope to us , as some reade it , Luke 2.14 . p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , non a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sed a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , expecto unde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 expectatio . Lud. de Dieu .

3. The end of your desire must bee observed , for if your end be wrong , you are not like to speed ; take heed of drawing downe the things of God to your ends , for this is evill , Looke to the end . it is a making of God to serve you ; for the end rules , and all that leads to it , is beneath it ; the and is above the meanes , and all the meanes , as Iacobs sonnes sheases , bow to Iosephs sheafe , doe homage to the end ; they are all for the ends sake , and what a thing is this , to set God in a servility to our designes ? if the vessells of the temple might not be put to common use , how much lesse the help of grace ? take heed therefore of seeking your selves , and desiring assistance to advance your selves , this is to desire God to lend his help against himselfe , and to make his Spirit the ladder of our ambition , it is as if a Pyrat should crave ayde of his Prince , to rob his Country ; or as if a subject should pray his Soveraigne to help him , to lift the Crowne from his head , to set it upon his owne head : you may seeke your selves , your owne ends are allowed you , but they must keep their place , God must be your last end , come then and say , Lord help me that I may honour thee ; I owe all to thee , but I can doe nothing without thee ; if I have life from thee , I will live to thee ; what I receive from thee , I will lay out for thee : restore unto me the joy of thy salvation , uphold me with thy free Spirit : this is Davids prayer , but what is his end : Then will I teach transgressors thy wayes , and sinners shall be converted unto thee Psal. 51.12 , 13. As if he had said , helpe me by thy hand , and I will help others Draw me , and I will bring company with me : we will run after thee , Cant 1.4 . Againe , the words following also shew the like spirit in him ; O Lord open thou my lips , and my mouth shall shen forth thy praise , Psal. 51.15 . as if he had said , my tongue is like an instrument prepared , if thy mercy may but touch the strings , it shall sound forth thy name ; I will runne the way of thy Commandements , when thou shalt enlarge my heart , Psal. 119.32 . Hold thou me up and I shall be safe , and I will have respect unto thy Statutes continually , ver. 117. Thus bee you faithfull with God , and his helpe will not fayle you , but while your eye is on him , his hand is with you .

CHAP. XXII . Fourth meanes , keeping the favour of God , with Directions how to doe it .

FOurthly , keep his favour , Direct . 4. Keep Gods favour . and you shall keep his presence , love delights and dwels with love : though the Lord have married you to himself in a covenant that is unchangeable , yet you may have lesse of your husbands company , except you keep his love ; it is not inevitable transgression , but voluntary offences which separateth betwixt God and you q q O pus est ut tu non recedas ab eo , qui ●unquam recedit , opus est ut non deseras & non desereris ; no●cadere & non tibi occidet ; si feceris casum , ille tibi faciet occasum ; si autem tustas , praesens est tibi . Aug. apud Greg. de Valent. t. 2. disp. 8. qu. 1. p. 6. ; take heed then of harbouring lusts in imagination , or purpose , take heed of frowardnesse and rebellion of heart ; unkindnesses breeds unkindnesse , can you with reason expect that God should be with you , when you regard him not ? Can two walk in one way that are not agreed ? Amos 3.3 . walke then before him in all well pleasing , keep close to Jesus Christ , for all the love of the father is laid out upon the son , and comes to you through him , be dearly affected to his people , for they are his friends : God dwelleth in such . 1 John 4.12 . When you have your friends good will , you have your friend , and when you fall into straits and lusts , and men and devils shall take up armes against you , if you come and say to God as Iehoram to Iehoshaphat , The King of Moab hath rebelled against me , wilt thou goe with me against Moab to battle ? God will answer as Iehoshaphat did , I will go up , I am as thou art , my people as thy people , and my horses as thy horses . 2 Kin. 3.7 . My brethren , you have a sure way to retain the favour of your God , he hath shewed you the way that is good , and have you not one alway with him , which is the delight of his soule , one ready at your request to interpose himselfe , and to take up all differences betwixt you and him ? lye not therefore under any guilt , but every day renew thy peace and league with God , by making Christ thine advocate , then shall his face shine upon thee , and his Spirit shall not be with-held from thee . Thinke it not enough to escape his wrath : a friend not only dreads displeasure , but delights in the favour of his friend ; it cannot satisfie a living and a loving Saint , that Gods hand is not against him , except it be also with him , or that God is not his adversary , except he be his friend ; a wicked man may fear his wrath , but a good man cannot beare his absence ; if then you desire his presence , keep his favour ; and because nothing but that which is against his will displeaseth , Take heed of crossing God . take heed of crossing his will . And for this I will prescribe two Rules .

1 Keep up love , Keep up love . for this will make you of on heart with God , there will be an harmony in your hatred and his , your desire and his , your delight and his , your wils will run in the same channell with his : feare may make the life better , but love makes the heart better , it carrieth a man out of himselfe , and casts his affections and actions into Gods mould , it works after his pattern , and doth all to please him , as love is the wife subjects her desires to the desire of her husband ; love would hol● you in an uniforme course of holinesse , and all strayings in life are from decayings of love , this bindes the soule to God , so that as the hinder wheeles in the Coach follow the forewheeles being all conjoyned ; so the heart ● drawne after God by love , love will not suffer you to please your selves with any thing that may not please you God , nor to swerve from this rule to gaine the world : but as Gods love sub● fils your will in giving all good , so you love in its measure will fulfill Gods will in doing all good ; and this is the property of our communion with God , there is a continual intercourse of love , Gods will and mans sweetly conjoyning in a happy concord , mutually delighting each in other , and mutually filling the desires each of other , God dwelling in his , and they in him . 1 John 4.16 . they cleaving to him , and hee to them .

And let me a little more open the power and efficacy of love in this businesse , and when I have done , you shall see that it contributes not a little to the keeping of the heart to God . Love quickneth and preserveth desires .

1 It sharpens and preserves desires r r Animae motus radix est amor . Paris . pars 1 partis 1. de universo c. 21. after God ; and what are desires but reachings of the heart ? the soul by desires doth as it were with extended & spread armes raise it selfe after God , it will make a man unsatiable , alwayes thirsting , and now though the armies of the Philistines be in the way , yet the soule will breake through all for the waters of Bethlehem ; desires after God have much good in them , they capacitate the soule , an hungry man eates much , the promise emptieth it selfe freely upon such . Blessed are they that hunger and thirst after righteousnesse , for they shall be filled . Mat. 5.6 . and they quicked the soule ; as they make it receptive , so they make it active , Psal. 63.1 . It sets all the wheeles in motion , it will not suffer the soule to bee at rest , it cannot take content s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . in any thing except it bee fulfilled , but will put out all her Sayles and Oares , in strong pursuance , Psal. 63.8 . My soule followeth hard after thee .

2. It makes resolute . It makes resolute , regardlesse of all things in comparison of what it longs for , and fearlesse , t t Quid non audet amor ? and invincible ; no terrors can deterre him , but as a Gyant he rejoyceth to run his race u u Grata ignominia crucis qui crucifixo non est ingratus . Bern. in Cant. Serm. 25. ; It makes also unweariable , no labours too great but love will finde patience ; no difficulties so long , but love will finde tolerance , and longanimity , nay love thinkes nothing hard ; The Commandements art not grievous , 1 Joh. 5.3 . It is a great advantage to have strength of resolution , for now the soule will be , 1. more full in all endeavours ; the bow full bent delivers the arrow with full strength , a piece full charged will go off with great force , and its fulnesse and vigour indoing that , is the grace of the action . 2. More steady , it is hard to stop the soul when she runs with strength : what was said of Aristides is much truer here , you may as well almost stay the Sun in heaven , as put such a one out of his way ; when resolutions are strong , the soule is like a fenced City , it is hard for tentations to break in : there is roome left for Satan to work , when through coldnesse of affection there is weaknesse in the resolution , a faint denyall begets new sutes , and a doore left unbarred gives easie entrance , When you cleave not to God with full purpose of heart . Acts 11.23 . other things may get in betwixt God and you , the steeple moves not because it is setled upon its basis , but the Weather-cock is turned with every winde .

3 It makes the soule of an yeelding temper : It makes yeelding . when God hath your love , he hath the key of your hearts , love sets him in the throne , all the faculties will bow themselves with offerings to him , love opens the eares to heare God , and moves the hands to work , and the focte to walk , and the head to devise for God : God may have any thing in a time of love , he never comes out of seas●● , when the heart is in this temper , if her say the word , it is done , love canno● say no to God , it is full of promises , easily entreated , is not churlish , but of a liberall property , it stands ready for all service , and will trample upon all reasonings , respects , contradictions , rebellions that rise up against God ; if God say of the dearest lust , fall upon him , it wil● not spare ; if God say I must have thy liberty , it saith , there it is ; if God say thou must be impoverished for my sake , it saith , I am content ; if God say I must have thy life for my glory , it saith Lord it is thine , take it , I am thine , do what thou wilt : love cannot hold when God asketh , but will give all , do all , suffer all ; if God call , it will run out of estate , peace , friends , the world it self ; yea , when it doth much , it thinkes it little , yea nothing , and so when it hath been labouring for God , it still saith with David , What shall I render to the Lord , and with the Apostle , Lord what wilt thou have me to do ? it sticks at no cost , nay it is glad it hath any thing for God , and counts this the best use of all , to lay it out for God , and this the best possession of all , to lose all for God .

4 Love will make you fearefull of losing God , every mans feares are equall to his love ; so that as the worldly man feares to lose the world which is his God , so a godly man feares to lose his God . Elies heart trembled for the Arke while he sate watching to heare newes of the battle , 1 Sam. 4.13 . feare makes men wise x x 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Arist. pol. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Clem. Alexand. . Prov. 1.7 . it keeps the heart waking and watching , it keepes the eye upon the treasure , and soon apprehends the least recesse of God from a man .

5 Love keepes the intentions right . It keeps the intentions right . 1. Upon the right end , it is as the by as to convert the soule in all her wayes to her God : On the right end . for what is love but imbracing of God , and such a closing with him , as that as it findes indigence and want of him , so it hath complacence and contentment in him , yea and that contentment breeds hunger after what it hath not , and gratitude for what it hath , and so turneth all designes and her whol● course to this thing , that she may be● still blessed and more blessed in the fruition of God . 2 In due plight . 1. actuall . 2. It keeps the intentions in due plight in themselves : 1. Makes them actuall : love hath a good memory , it carrieth the stamp of God upon the heart , and seldome forgets him ; the soul lives where it loves x x Animus ubi amat non ubi animat . : and as love came in by the eye , so it delights by th● same doore to run out to God y y Vbiamoriói oculus . 2 vigorous . . 2. I● makes them vigorous and serious , and so able to order and regulate all the motions of the soul in their right way : Thus love is very usefull in this point , to keep you from straying from God , and consequently needfull , that you may by holy walking retain his favour and presence .

2 Hold this as a fixed verity , That you may not crosse or offend God , hold fast this truth , that Gods will is best . that that is best which God wils ; all that are come to God do beleeve this , else they had not come , for what could draw the heart from all its good but that which is greater then all ; but though this be habitually in them , yet they doe not alwayes actually beleeve it , for what should be the cause of their excursions and deviations , but because at present they think it better to walk in another way then the way of God ; there are but three causes of voluntary declining any thing , either it is because 1. the thing is not worth entertainment , at least 2. upon such tearmes , or because 3. a better thing is presented which wee cannot enjoy with it , so that if a man could carry this truth in his heart unblotted , that it might ever appeare legible , it would be to his gadding affections as a curb , and settle the soul on God as on her Center . If you could beleeve that you cannot mend your selves , or make your condition better any other way , you would be stedfast and immoveable , for how you would see a conjunction of Gods will and your chiefe good , so that in crossing his will , you should crosse your selves , as wisdome speaketh ; He that sinneth against me , wrongeth his ●wn soul ; all they that hate me , love death . Prov. 8.36 .

To help you in this as in a matter of ●eat importance , Meanes to hold that fast .

1 Get a cleare knowledge of God , wit● he is in himselfe , and of the wisdome● God in the Commandements , which at full of reason , and of the end of the command , thy good , and of the nature 〈◊〉 that good .

2 Make this knowledge actuall , of●● minde it .

3 Know that there is reason to gio● the lye to all opinion of good out of Gods way and against his will .

1 Because Gods love is fully toward you , and so perfect that he hath not c● off any good from you .

2 All that is truly good agreeth wi● his will : as the formality of truth is the agreement that it hath with the mind of God ; so the verity of goodnesse is th● agreement that it hath with the will o● God : and again , all true good is fro● him and eminently in him z z Omne honum in summo bono , therefore that which stands in opposition to h● cannot be good .

3 Consider the subject of such mis●● prehension ; hee is either one cover● with darknesse , or clouded with passion men naturally are blind , and so call evi● good , and good evill ; and good men sometimes are clouded , and with a fren●ie of passion distempered , and judge that good , which when they become sober they count the greatest evill , and which is the truest judgement , whether that of a man drunk , and not himselfe , or that of a man that is calme , cleare and himselfe ?

4 Remember that you must needs are in judging that to be good which you cannot entertaine with contentment , but a godly man findes these two things as sure notes of the true evill in every sin . 1. Feare before , and in admission of it . 2. Paine and repentance after , and that ever a a Chilo damnum lucro turpi se pretulisse dixit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Laert. in Chil. .

5 When you see two crosse counsels , weigh well these two things 1. the Counsellors . 2. the Reasons .

First , weigh the Counsellors ; consider well who they are that stand up to oppose God , and you shall finde that which may disable their testimony , they can be but one of these , either you owne lusts , or Satans suggestions and tentations . As for your lusts , consid● 1. They cannot encline . to any good for kinde which God alloweth not , all th● difference between God and them is in the time , measure , order , manner , meant , and therefore since you have the same good in Gods way , is it wisdome for circumstances to hazzard your soules ? 2. They urge without reason , therefore called foolish lusts , and brutish ; it is true , they have a colour of reason , but such as a spark of wisdome would see to be folly . 3. The order of reason and nature is that you should affect by judgement b b Crates dicente quodam optimum esse , quae quisque cupit frui . resp. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 apud Laert. , and not judge by affection , affections are blinde guides . 4. Lusts can see nothing but what is present and sensuall , but they see not the spirituall evill , nor the future calamity and dolefull consequents of sin : now it is against reason to be so improvidently praecipitant .

And as for Satan ; what can be expected by his counsell who seeks in all to destroy ? and let this prevaile with you , that all opinion of good in that which is against the will of God , is either immediately , or mediately from Satan .

Therefore see what cause you have to beleeve that that is best which God willeth , and if you can carry this truth engraven upon you , it will be as a wall to limit and shut up your inordinate affections , and to shut out and break the force of Satans temptations ; here you begin to be taken when you are seduced , if this fort had stood , you had been safe , and if you keep to Gods will in all , you shall have his favour , and consequently his presence in all .

2 Weigh the arguments that are used on both sides , for you shall by this better judge betwixt them . 1. God urgeth debt , you are his creatures , you live at his cost and charges , he hath done you good and not hurt all your dayes : can your lusts plead this ? whence comes feares , griefe , paine , want , death , hell , but from sin ? You are then debters , not to the flesh to live after the flesh . Rom. 8.13 .

2 God proposeth good without evil , can your lusts do so ?

3 God proposeth eternall good , but the pleasures of sin are but for a mi●ment c c Momentaneum est quod ●electat , aeternum quod cruciat . Greg. .

4 God proposeth a certain good , bu● lust cannot , ambition may reach at honours that it may never attain , covetousnesse may hunt for riches , which it ca● never finde .

5 God proposeth all good , but lust only some particular good ; volupt●ousnesse proposeth pleasure , not dignty , &c.

6 God proposeth good to the posterity , but can lust do it ? nay it draweth t● evill without care of posterity ; yea , t● the shame and calamity of posterity .

7 God proposeth true good ; th● which comforteth and giveth life i● deed , but all the proffers of lust are delusions : Solomon tryed it , many spies have traversed this land and finde i● continent of lying vanities and tr● miseries , therefore keep close to God that you may have his favour and presence with you .

CHAP. XXIII . Fifth meanes , keeping in Gods way .

FIfthly , take this direction : Direct . 5. Keep in Gods way . Keep your selves in Gods way , else you cannot expect his help . Thou meetest him that rejoyceth and worketh righteousnesse , those that remember thee in thy wayes . Esay 64.5 .

Here are two things to be carefully observed .

1 That the things which we undertake be good , that we may pray as David , Let that we do be good . Hold up my goings in thy paths , that my foot steps slip not . Psal. 17.5 . For in an evill action to aske his aide is to provoke him , it is an high indignity , it is to draw the great God into a cursed confederacy with sinfull man against himselfe .

2 The things must be such as we are called unto ; What we are called to . for if out of rashnesse and folly , or pride and vain glory , we thrust our selves into actions , or difficulties without warrant or command , we may misse our aime , if we think to be carried through with a divine hand .

Quest. Quest. How a man may know whe● he is called to such or such a work .

Answ. 1. Ans. 1 Some actions are tyed and appropriated to an office , as administration of Sacraments to a Minister , exec●tion of Justice to a magistrate , &c. Concerning this take these rules .

1 Ordinarily no man is called to the work of an office which is not called to the office ; therefore Saul and Vzziah sinned : Samuel told Saul when he being a King had medled with the worke of the Priest in offering sacrifice ; That he had done foolishly , and kept not the Commandement of the Lord his God . 1 Sam. 13.13 . And when Vzziah went into the Temple to burne incense upon the Altar of incense , Azariah with his brethren withstood him , and said unto him , it appertaineth not unto thee Vzziah to burn incense unto the Lord , but to the Priests that are consecrated to burne incense , goe out of the Sanctuary for thou hast trespassed , neither shall it be for thine honour from the Lord God . 2 Chron. 26.16 , 17 , 18.

2 No man is called to the office , in whom is not fitnesse , and ability for it , these things at the least are requisite .

3 No man is called to any act of office , but according to commission and order annexed to his office , as for the Magistrate to execute judgement without hearing the cause , &c. So long then as I keep my selfe in my station , and do the work that belongs particularly to mee in my place , I may comfortably expect the good hand of God , and with chearfulnesse I ought to walk in my way , and not to afflict my soule , with feares and cares ; God that hateth presumption in meh thrusting themselves into things too great and weighty , doth require alacrity in those whom he cals to his service ; when he put Iosuah into that great office of being a leader to his people Israel through the wildernesse , he promiseth to be with him , and often presseth this ; Only be thou strong and very couragious . Josh. 1.5 , 6 , 7 , 9. What should I speak of Moses , Gideon , David , Ieremiah , Paul and others , in whom you have so many patternes of Gods goodnesse , not leaving his servants in that way which he sets them to walk in .

Answ. 2. Ans. 2 Some things belong to me● as partakers of the heavenly calling , as all acts of piety and charity ; yet in these take this rule :

A man is not so called to these as that all are to be done by any one , at any time , in any measure , in any manner , but we must wisely know how to order out wayes with discretion , for it is note . nough to do good , but we must doe all according to patterne , in due season , and in due order , for a good work may bee marred in the handling , when we walk not by rule , as when a man neglects his calling and is 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 d Quilege privàta 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 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 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 ark● and pillar of fire ( the word ) moves before you , walke after it , and then yo● shall finde God pouring in himselfe , and girding your Ioynes with strength 〈◊〉 Waite on the Lord and be of good courage , and he shall strengthen 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 ●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 , Direct . 6. Be doing . but they stirre not up themselves , g g Orans & non operans iramprovocat . Greg. mor. l. 18. c. 3. but thinke to live all upon supply from heaven : but if you keep the seed in the garden God will not encrease your store , you must plough and sow , and in your endeavours looke for the blessing from above ; you have a life in you , and you must put it forth , God hath said he will help you : that is , you must doe what you can , and he then will joyne with you h h Dii facientes adjuvant . Certate , adjuvabo ; vincite , coronabo . Aug. apud Parisiens . de ten . & resist . c. 1. , he hath said , hee will meete you , Esay 64.5 . that is to say , he expects that you should be comming , and then he will come ; the mother will lead the child by the hand , but the child must use his legges , he will doe as men doe with young swimmers , he will hold your head , but you must use your limbs ; I shall speake more of this when I come to speake of such as seeme to be deserted of God but are not , they finde 〈◊〉 deadnesse , but it is not because God will not co-worke with them , but because they doe not co-work with him : I will at present onely say what David said 〈◊〉 Solomon his sonne , arise therefore and 〈◊〉 doing , and the Lord be with thee , 1 〈◊〉 . 22.16 . Sit not weeping and sigh●●● , for that will not profit , you must be ●●ing i i Si lachrymae prodessent malis auro eas emeremus . Plut. consol . ad Apoll . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Dictum Priami ad Achillem . apud Homer . Direct. 7. .

Wisely and diligently improve the meanes of grace , for God doth ordinarily worke onely in them and by them , where they are afforded : he hath shewed you the way of life ; if you walke no●●● his counsells , no wonder if deadnesse and deformity of Spirit overtake you ; having spoken somewhat of this before , I will here adde these two things . 1. The faults of men in the use of the meanes : 2. The inducements to use them rightly .

First , there is a faultinesse in the godly , often in the use of the meanes , which weakens them and takes off th●● vigour .

1. Prophanenesse , when men co●●● with slight and common spirits to the●● holy things , without due composednesse , reverence , and preparednesse ; this is to provoke God to forsake his sanctuary , and to leave his ordinances , uncloathed of their wonted working power , and quickning vertue , for this is not service that he can beare , it overthrowes his Majesty , and layeth his honour low when men come so before him ; If I be a Father where is mine honour ? Mal. 1.6 . As if God had said , your unholy and contemptible carriage in my worship , declares that you set light by me , and make nothing of me ; if you had me in esteeme as your God , you would worship me as God ; Let us have grace whereby we may serve God acceptably with reverence and godly feare , Heb. 12.28 .

2. Confidence misplaced ; when you make the minister his gifts , graces , prayers , or the things that he administers your trust , God will not beare it : remember that gifts and ordinances though they be ordained for edification , yet they are but instruments , and the whole force of the Instrument depends upon the chiefe agent , the waters of Bethesda heale not except the Angel move them k k Ipsa adjutoria distinguenda sunt ; aliud est sine quo non fit aliquid , aliud quo fit : prioris generis sunt media instituta a Deo , secundi est gratia Dei . Aug. apud Camer . coll. amic. p. 306. ; neither is he that pluteth any thing , neither he that watere● , but God that giveth the increase , 1 Cor. 3.7 . God hath not appointed these a things without which hee could not worke , but out of liberty , because it pleased him , partly to convey himselfe i● a way sutable to nature ; the word and Sacraments being fit things to de●l● with intelligent and rationall creature , and partly that his name might bee more honoured in the fellowship ●f many in the ordinances , therefore o● trust must not be in them , but in God . 1 Cor. 2.5 .

3. Men come not to them for this end , but as the empty spirits of men unchanged , gather the chaffe , and cockle , but le ts goe the wheat , and preferre a fine weed before the eares of corne , so many that are good doe catch at things lesse usefull l l In picturis , Colores plus afficiunt quam lineae . Plut. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . picturam amamùs , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , at , orationem non quae convenit , sed quae placet . ibid. , for the most part men ha●● what they seeke and no more ; in a fie●● one comes to get wood , another to pi●● flowers , another to take ayre , and the sheep come to get food m m Sicut in agris apis captat florem , capra germen , sus radicem , &c. sic in legendis poematis , alius hister : am captat , alius elegantiam , idem ibid. : there is a spirit among men too much carryed after difficulties , novelties , depths , disputes , and by this meanes they become to be like some children of swelled heads , but weake limbs and little strength : this should be your end , to get life , to meet God , to be filled with the Spirit : you may be fatted in gifts , and leane in grace , like a tree full of leaves and branches , but empty of fruit : knowledge is good , when it is sought to a due end , not to set up your selves above others , but to set up God ; it were good to count nothing good to you , till you finde God in it ; a thousand notions are but vanities , and as empty clouds in the ayre , except they dissolve themselves in showres of grace and holynesse upon the heart ; As new borne babes desire the sincere milke of the word , that you may grow thereby , 1 Pet. 2.2 .

4. Men use not the meanes in faith , but are ready to say as Naaman , what are the waters of Iordan ? except you believe you shall not see the power of God ; when you say in your hearts , my heart is corrupt , dead , darke , past cur●● what is this but to charge God with weaknesse and folly , in appointing these helps that cannot profit ? though lusts and tentations bee many and strong , yet remember God is able to deliver . n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Dixit Antigonus Nauarchae ob hostium multitudinem metuenti . Plut. apophth .

5. Not drawing out the efficacy of the meanes , by prayer , application , neditation ; you should heare for hereafter , the word should remaine upon you , and you should mould o o Ro. 6.17 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and forme you hearts to it , and by it : the benefit of the ordinances comes not alwayes at present ; they are like grapes that must b● pressed : what encouragement doth God give oftentimes ? If you were wise you might get much ; doth not God prese●● them sometimes like the flowing breasts ? now if you would lye sucking , how might you bee filled ? you p●● from you the word when it is like 〈◊〉 mine not half broken up , yea often whe● you are neare to springs of life , yo● cease to digge ; the diligent hand maket● rich ; a hungry soule findes many sweet meales in your leavings , God would give much of himself if you would stay by it : what if nothing come at present , doe with the ordinances as with a pump , dwell at it and the waters will flow ; it is not much hearing , but wise hearing that carrieth the blessing , the word must be laid up , and must soake into the heart . Ioh. 8.37 p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Camerarius . Sermo meus non penetrat in vobis . Ludov. de Dieu . .

Secondly , let me adde a little for indutement , to put you upon seeking God in this way .

1 Consider it is Gods way , therefore you must not expect good without it , it is his way and he will make it good ; he hath appointed the meanes for this end , and therefore they shall prosper that use them ; his power , wisdome , goodnesse , stand all inviting you , being as so many seals of this truth , that they shall live that heare , and they say to thee , Oh thou that art named the house of Israel , is the Spirit of the Lord straitned ? are these his doings ? doe not my words doe good to them that walk uprightly ? Micah 2.7 .

2 His promise is with you ; how fully hath he expressed himselfe in this , Incline your eare and come unto me , he are and your souls shall live . Esay 55.1 , 2 , 3 q q Verbum Dei animae vita , virtus victus , custodia , &c. Bern. . And hath not Christ annexed his prsence to his ordinances , for his people good unto the end of the world ? Mat. 28.20 . Look then at the ordinances in the promise , and see how God hath engaged himselfe unto his servants : if you could beleeve , you would see God more in his Sanctuary ; but as it is said that Christ wrought no more miracles in his own countrey because of their unbeliefe , Mat. 13.58 . so God shuts in his power from working , because your hear● is shut up in unbeliefe ; you should go● with gladnesse to the house of God , as to a place of feeding and healing , rejoycing in hope to finde an effusion of the Spirit from on high , according to the promise .

3 God hath done it ; you see by these meanes he prevailes upon men , and turnes from darknesse to light , and raiseth from death to life ; you see others how they flourish in the Courts of Gods house as trees by the water side , and have not you your selves found God often , causing the ordinances to come as Ships laden with rich treasures for you ? hath not your heart burned when you have heard him speaking ? have not some sermons been as Elias Chariot ? hath not Christ come often when his Disciples have been together ? why doe you not then upon such experiences , walk diligently and chearfully in the Gospell ?

4 It is Gods glory to meet his people ; it sets out his goodnesse , wisdome , power , mercy , faithfulnesse r r Caesari , cum statuas Pompeii delapsuras erigi jussit , dixit Oice. ro , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Flut. de capiend . ex . hostib . utilit . , as the Sunne in clearenesse , it makes his name precious , his wayes sweete , his people fruitfull , and herein ( saith Christ ) is my father glorified , that ye bring forth much fruit , John 15. therefore you have cause to seek to enjoy God in this way .

5 Consider with whom you have to deale . 1. One that knoweth who seek him , he knoweth who are his friends , and seeth all the reachings of thy heart after him : Christ asked the woman whom shee sought , but he knew shee sought him , and so shewed himself unto her ; the childe may , seek the mother and she may be ignorant of it ; but there is not a prayer , not a sigh after him , but it is in his eare , not a teare for him , but it is in his eye . 2. He can doe what you desire ; he can carry you on as upon Eagles wings , he is a fountaine of life , and hath enough for you , and for thousands . 3. He is pittyfull , he is sensible of your case s s Heb. 4.15 . Compassio cum impassibilitate perdurat . Bern. de grad . humil . , he knoweth your need of him , what weaknesse you are left in , if he be not with you , what tentations and lusts break in , what sorrow and heavinesse if you enjoy him not . 4. He is the author of that desire which you have after him , and God knoweth the meaning of his own Spirit ; these desires hee sent from himselfe , to bee as Pharaohs Chariots to bring Iacob to Ioseph ; and when they have brought you to God , will he not accept you ? he would not have sent for you , if he meant not to helpe you , therefore seeke him with faith and diligence in the meanes , that you may have his presence for your guide and guard in all your wayes .

CHAP. XXV . Three counsels to such as are deserted .

NOw I come to deale with such as are forced to draw this sad conclusion against themselves , that God hath departed from them : and I feare when men seriously consider what hath beene said , that it will be found that not a few have cause to sit downe in the dust and to poure out teares in the sad sense of their grievous losse of the quickning presence of God ; Me thinkes it is visible in some that they are changed , and have declined from that lustre , life and activity of spirit , which seemed once to be aloft , and to be elevated to an excellent height of holinesse , and heavenly mindednesse , but now lyeth groveling in the dust , with clouds and chaines of evident darknesse and death upon them . And now I wish for such a spirit , that I might come to them with like successe , as the Angel to S. Peter when he lay sleeping in the prison . The Angel of the Lord came upon him , and a light shined in the prison , and he smote Peter on the side and raised him up , saying , arise up quickly , and his chaines fell off from his hands , and he went out and followed the Angel . Acts 12.7.9 . God hath sent us also to strike off mens chaines , and to open the iron gate that leades into the spirituall City , and hath given us the hammer , Ier. 23.29 . and with it the key of the Gospell , Luke 11.52 . And oh that he would mannage these by his strength , that men might be delivered that are in prison .

In dealing with such , I will take this course to draw them out of these deepes .

I will lay down the matter of perswasion , arguments to prevaile , rules to direct .

First , the matter of perswasion , or the things that I plead for are ,

1 To consider well whether you be not in this case : 1. Counsell . Consider if it bee not so . Call home your thoughts and send them as spies throughout all the Region , and see if you finde Christ in it as in former times , see if thy soule lye not as Jerusalem , when the Babylonians came upon it , are not the wals broken downe , the gates burned , the Temple spoiled and pillaged , the inhabitants driven into captivity ? Inconsideracy undoeth men , you will never sit down by the waters of Babylon and weep , till you remember Zion from whence you are carried ; there could not be place for so much sloth and security in you , if you did see and consider how you are . According to the acquaintance which men have with themselves , so are their feares , cares , joyes , endeavours . No man will seeke for what he thinkes he hath . Laodicea dreamed golden dreames , when she slept in poverty and sought not reliefe , because she knew not her need , Apoc. 3.17 . it is not a sleight view , or weak conjecture , or transient thought , or light suspition which will rouze the heart out of her sleep ; these things may disquiet , but they are as weak physick , which moves the humours , but removes them not , working paine , but not cure ; If you saw your selves indeed wrapped in darknesse and death , lying like Lazarus in the grave , covered with earth , bound up and putrified , you would then heare when we cry to you , Lazarus arise . Necessity would quicken you , nothing could hold you , you would mourn and howle , and pray , and seeke , and not cease till you finde , therefore put the case out of doubt , and be serious and impartiall , it is wisdome to know well what it is not safe to beare , and to know we have not that which is misery to want .

2 When you see in what case you are , 2 Counsell . Make hast to recover . make hast to recover , take heed of trifling , the businesse requires speed , therefore as the Angel said to Peter , so I say , arise quickly , Acts 12.7 .

1 Consider you are at a constant losse ; you will not let your money lye dead , Because you are at a constant losse . you count every day losse when it is not used , when your Ships be ready to goe out , or come in , but cannot for want of winde . My brethren , Grace is your stock , your money , the estate which is laid up in the soul , as in a Ship that is bound for heaven , the place of the richest trade , and when you lye becalmed , and cannot put forth , you lose much : if you had a winde , if the Spirit did come with gales of grace you would grow rich . The more goods you send to heaven the greater wil your account be ; But when you lye still and trade not , or when your commodities are not vendible , you wrong your selves : Thinke of it , you have but a few dayes to trade in , and what you sow , that you shall reape ; if you were good husbands , diligent and industrious , what might you get ? Whereas by carelesnesse you are at losse , you might be getting , more grace , strength , testimonies of divine love , sights and tasts of hidden treasures and pleasures , in this life , and might be also still adding to the heape of glory in the next life . Count therefore every day a great losse , and be speedy . Doe as the Disciples when Christ called them ; Immediately they left all and followed him ; and as David , I thought on my wayes and turned my feete unto thy testimonies , I made hast & delayed not to keep thy Commandements . Psal. 119.59 , 60. weigh it well . 1. Grace is the richest treasure of heaven and earth , that brings in the best advantage . 2. You lose it may be , such a time of trade as you may never have at gain , as the dayes of youth and strength , and health , when grace doth waste , or the dayes of the Gospell ; while the sun shines you should make hay t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; .

2 There can be no reason of delay ; There is no reason of delay . if your case be sad , and you feare to begin so dolefull a work , and so stir in such a wound , will it not be worse ? and must not the thing be done ? and though there be pain in stirring , yet it is the way to the cure , and the disease is worse then the paine : or if you think to take a fitter time , I say there is no choice in present necessity ; deliberation is idle where the eminence of the danger requires present action : would you lie still and consult of a fit time , if you were in the Sea , or if your house were on fire ? or if you thinke to dispatch some businesse first ? then I say this is folly , may not both be done ? or will you with Saul be seeking your asses when a kingdome seekes you ? will you leave your childe starving , to go to feed your hogs ? or if you think it is hard to recover your losse , and so rather sit downe in heavinesse u u Compressis manibus . prov . & Latin . & Heb. Liv. l. 7. Drus . prov . hebraica . , then put forth your selves in endeavours ; then I say mourning will not help it , is it hard , but is it not necessary ? will it not be harder ? or if you thinke I may finde my selfe in better case , my heart more quicke , more soft , I may have a better time , then I say , and you may not ; what promise have you that while you lye stil , your work shall bee done to your hands ? nay , have you not learned , doe you not understand that if you come to him with what you have , you shall receive what you have not ? there is therefore no reason for delay .

3 Delay is very sinfull in this case . Delay is very sinfull .

Disobedience . 1 It is disobedience x x Si praetaeriit tempus , praeteriit ●arifitium . prov . i.e. non litat qui suo tempore non sacrificat . Drus . prov . Ca●● . 1. l. 5. Minus solvit qui tardius solvit . Elem. Jurispru . part . 2. §. 10. : the authority of a Superiour is as much crossed in the time as in the matter of his commands : the Iewes had sinned as well in mispla●ing their feasts , as in neglecting of them ; you call your servant to 〈◊〉 presently , and he saith I will co●● week hence , and how doe you const●●● this ? the Iewes thought to build 〈◊〉 Temple , but because they did it not 〈◊〉 Gods time , God was angry . Hag. 1. ● , ●

2 It is ingratitude ; Ingratitude . God calls you to come to him that he might doe 〈◊〉 good , and you say you will come at leisure , would you doe so with your K●●● in such a Case ?

3 It is contempt of God , Contempt and of his ●●vour , you count it not worth your pa●● , for if you were willing you would 〈◊〉 what he demands , nothing keepes y●● at a distance from it but dislike , if the heart were pleased it would yeeld .

4 There may be hard thoughts of God in it ; Jealousie . you thinke he will not pardon , or accept you , but then why do●● he call you ?

5 It is disloyalty ; Disloyalty . why are you willing to be unserviceable to your G●● for a moment ? what are you fit 〈◊〉 when you are asleep ? and would you not that your servant should rise wh●● you awake him ? much time is gon● you have but a short time of service , and your reward is for eternity : up then , and ●ose no more time for shame , that have ●ost so much ; is not he worthy of all thy ●●●e , that is thy life ? rest not then in purposes and promises ; for if the heart were faithfull , it would not only wish but work , not only purpose but performe y y 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vocabantur qui semper ●●●unt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sed non dant . Sic Antigonus vocabatur , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Plut. in Paul . Aemil. .

4 Delay is dangerous . Delay is dangerous

1 It is Satans advantage ; when you are without God , It is Satans advantage . he is diligent to deprave and corrupt ; when the body is dead it is meate for wormes ; when the house is empty , there is roome for lusts and all evill . Mat. 12.45 . you may get guests which you can never be rid of .

2 God may depart againe ; God may depart againe . It is a great condescension when the great God comes to call upon you to come to him if you stand off he may turne from inviting to threatning , and from kinde i●reaties to bitter chidings ; love will not bear contempt z z Debet amor laesus irasci . Qui rogantem contempseras , forsitan audies objurgantem . Hier. ad Heliodorum . de laud. vit. solit. ; therfore heare 〈◊〉 he calleth : if you take not his offer 〈◊〉 you accept not the season , you may provoke him to goe , never to returne aga●● but you may run out your time in a ●●ing life , your sun may be clouded whi●● you live , God may leave you to the w●●● of Satan in a great measure , to but 〈◊〉 and binde the soul in chaines : therefore be speedy .

3 Put on to purpose . 3. Counsell . Put on in earnest .

1 With strength , muster up all you power , With strength . that you may recover your selves out of the hands of those th● have prevailed against you , and th● you may regaine the ancient liber●● which you have lost , and have a gracious hand of God with you in all yo● wayes , you may seeke and not find● except you seeke with much conte●●● on . 1. The heart that hath long go●● astray will not be easily brought 〈◊〉 frame , there is such an habituall dea●nesse upon it , that without much i● tensnesse of endeavour it will not be● raised . 2. God will be hardly pursue● and pressed , he hath set all things i● way of Justice , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉 . in so that he that fig●●● shall overcome , all degrees of grac● and enlargements of spirit in life and joy come as rewards : he is not in case to receive that is not in case to seek , for hee knoweth not the worth of his presence , that doth not strongly seeke it : many times many lose the commodity , because they will not give a little more .

2 With continuance ; With continuance . sit not down till you have attained ; presse on , and resolve never to be at quiet till God returne againe : hee seekes in vaine that seekes not till he finde .

CHAP. XXVI . ● Debet amor laesus irasci . Qui rogante●●● 〈…〉 Motive to use these counsels ; ta●● from possibility of recovery .

THe second thing is , the argument to perswade ; if a man lose 〈◊〉 health , friends , riches , liberty , it is 〈◊〉 hard thing to perswade him to end 〈◊〉 vours of recovery , and to run after th●● that he may bring them home again●● but in spirituall things , men are of●● content to sit downe with the losse● things of greater worth , and it is ha●● to set the wheeles of the soule movi●● in a serious study to regain them . But 〈◊〉 such who finde themselves deserte● provoke themselves , to endeavour t● cure of this evill , and I will propou● two things as perswasives .

1 possibility of recovery . 2 necessity of recovery .

First , 1. Motive . It is possible to recover . it is possible to regain what you have lost , it is a comfort that there 〈◊〉 hope , hope addes life to endeavour●● but despaire kils them ; sit not dow● ● if all hope were cut off , say not my wound cannot be healed , lay not out your selves for dead men a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Soph. in Antig. , you may recover .

1. You have power to seeke it ; though much deadnesse be upon you , yet if you be in Christ , Because such have power to seeke it . you have a spirit of life in you , you have a naturall life , a rationall life , and a spirituall life ; reason doth much in many without grace , much more may you ; a Christian is a living thing , and all life hath power to doe the acts of life , not to be able to act is to be d●ad b b Vivere est agere . Sen. at hoc reprehendit Scalig. de subtilit . exercit . 102.5 . : I have shewed before that God never leaves his people wholly ; but though he withdraw his arbitrary influence , yet not the vitall ; that may cease in a great measure , which is to the well●●ing of a godly man , but yet neither doth that cease totally , nor doth God at any time hold backe that which is to life and being ; you have a power , therefore you must blow up the grace of God in 〈◊〉 , 2 Tim. 1.6 . * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . there is fire in the ●embers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Thou hast a ●itle strength . Apoc. 3.8 . And as in a naturall way , God expects that nature should worke , or else he will not wor● so in a spirituall way , thinke not to ●in● God except you seeke him . Call up●● your selves c c Bene responsum fuit Rustico Her cusem invocanti , cum in limo haerebat plaustrum , manum ro●ae admove , boves stimula , sic Deos invoca . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . apud Suid. , set your mindes to con●●deration , commune and plead w●●● your selves , for your life is preserv●● by knowledge , as it is wrought by it ; a●● consideration is like the drumme in 〈◊〉 Army , to put all in motion ; a considerate man is an active man , apprehensio●● and thoughts put life into the hear● therefore stirre up your selves ; if yo● will not helpe your selves , God w●● not ; but if you will doe what you c●● God will draw neare , Iames 4.8 .

2. Are capable of reviving . You are capable of reviving : though● now deadnesse be upon you , there is 〈◊〉 warnith left d d Quidui ac cedere possit a quo r●cedere potuit ? Bern : in Cant. Sermon . 82. , there is great difference betweene one in a swound , and o●● dead . e e Aptius multo , est sub●●ctum om●e od recipiendum influxum Deisemel , praehabitum , ●uam eum 〈◊〉 semper caruit ut titio recens ex●inctus , & adbuc sumigans apt . or est ad 〈◊〉 mam . Mau. Ben. Isc . de resurr . li. 1 . c . 4.

3. There is incouragement in this case . As you have a power , so you have encouragement , you have need to consider this , for an humble spirit is apt to oppose it selfe , and to sit downe with hanging hands , feeble knees , weeping eyes , fainting heart , as if it were incurable , like them , Acts 27.20 . In such a darke and stormy season they reckon themselves among the dead , and thinke that all hope is gone of getting out of these deepes ; but now consider there is hope .

1. The life you have is from Christ , Their life is from Christ , and deare to him . it is deare to him ; he laid downe his life , that you might live , he hath planted in you that grace you have , and will hee not cherish his owne worke , which with so much cost and care he hath undertaken ? the breathings of thy soule are the breath of his own spirit , and he wil own it ; if you come to him , he will in no wise cast you out f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Joh. 6.37 . That grace you have was given you to fit you for communion with him ; and when you come to him , will hee shut the doore ? he opened the doore in your heart when you shut it , and will he not open his doore when you knocke ? he loves to doe much for his , for he loves them much : you are not straitned in him , but in your selves ; what is the meaning of the Gospell , doth not Christ stand with a fulnesse in his hand ? why doe you not looke to him with faith who is as full of goodnesse as of power ? is he not your head ? are you not his members ? he feeles your paines , and sicknesse , yea he well knoweth and that by experience in his kinde , what it is to be without God , and knoweth there is no help for you but in himselfe ; your unkindnesses shall not hinder , if you will be friends with him , he will be a friend to you ; the adulteresse shall finde acceptance if she returne , Ier. 3.1 .

2. There is a promise to such as seeke . You have a promise , why then doe you not lift up your heads ? you cannot come before you are called , and what you want is ready for you : he hath said he will give rest to the weary , strength to the weake , light to the blind , health to the sicke ; he would not have said these things , but that hee would have you rejoyce in hope ; when you come to aske the spirit , it is granted before you aske , Luke 11.13 . If you that are evill know how to give good gifts unto your children , how much more shall your heavenly father give the holy Spirit to them that aske him ? Doe you think that you have more compassionate love then he ? you thinke if your children come hungring , crying , fainting for bread , you could not deny them , how much lesse will Christ ? your love is nothing to his . He is love . 1 John 4.16 . that is to say , he is the fountain of love , he workes it where it is , and that love that you have to him , is from him ; and would he be loved of you , if he did not love you ? certainly he was your friend , before he made you his friend . 1 Iohn 4.19 . So then beleeve , and God is ready , good hangs in the promise like ripe fruit , if you shake the tree f f Verba cupressis similia , dici solet de promissis speciosis quidem , sed f ●llentibus . apud Caelium . l. 25. c. 2. the fruite will fall ; turne this promise into prayer , plead with God in his owne language , make his bond thy petition , live upon his word ; if you beleeve it shall be well ; if you have faith as a grain of mustard seed , those mountaines that lye upon you shall be removed ; when God deales with us by way of promise he deales the sweetest way , for what would you expect but his good will ? and how would you know his good will but by his word ? by the promise you have God not inclining and yeelding , but determining , binding himselfe : by this ladder climb up , and bowe thy soule before him , upon the pillars of faith , which doth so surely interest thee in thy God : he proclaimeth and makes heaven and earth his witnesses that hee is yours , he hath given such power to faith , that he that beleeves sits upon the throne with Christ , Apoc. 3.21 . and is made Lord of all the treasures of the kingdome , All is yours . 1 Cor. 3.22 . Yea , God hath so tyed himselfe to his people , that he hath not only said aske , seek , pray , but command me . Esay 45.11 .

3 You have experience ; Experience . you are ready to say as Gideon , what signe dost thou give me ? stil the heart cryeth for security , and is hardly satisfied : have you not signes ? what is the word but a sign of his favour ? what is the Sacrament but a signe and seale of his love ? what is the grace you have but a signe , and earnest of his love ? What are all the Saints but signes , a cloud of witnesses ? Esay 43.10 , 12. Chap. 44. 8. Others . How many cripples have you seen walking and leaping ? how many sick healed ? how many dead raised ? and why doe you thinke he should be harder to you then to all ? what thinke you that hee hath some speciall quarrell to you ? are you alone , and have you none like you in sin ? what if it were so , yet is not all the sins of all the Saints more then yours ? cannot he pardon thy personall debt that hath sealed a discharge to so many thousands ? it matters not how much thou owest , a mountaine is as easily covered in the sea as a mole-hill .

Have not you your selves experience ? Your own . bethinke your selves , have you not often been refreshed by his hand ? did you never finde your bones out , and your soul sick till now ? and who helped you ? when you came grovelling in the dust , with your backs bowing under pressures , did he not lift up thy soule with a renewed strength ? when you came with yokes upon your necks , irons on your hands , and feete like poore captived slaves , did he not heare you when you cryed ? when you had but a little roome to peep at , and could out of a close , stinking , dark dungeon see but little of heaven , when your soules were almost among the dead , and you had but so much life , as to cry Lord help me , did he not help ? Nay , how often unsought hath he come to you ? When Pharoah and his taskmasters made your soules to serve , you did not send up the groanes and cries that Israel did , yet hee came and led you out , not into the wildernesse , but unto Canaan , and gave you liberty , peace , and the good things of the land , when you had run in a sort out of all ; you came not as the Prodigall to his father , but he came to you , and renewed your stock , and filled your becalmed soules with fresh gales of grace ; And now after all this , when hee hath been such a friend , so faithfull , such a father , so mercifull , will you say there is no hope ? No , rather say , if new tentations arise , and new lusts that break in and spoile , say as David , The Lord that delivered me out of the pawe of the Lion , and out of the pawe of the Beare , hee will deliver me out of the hand of this Philistim . 1 Sam. 17.37 . and as the Apostle , We had the sentence g 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 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 ●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 beast● ; 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 . ●he Sun shines not bright when the ayre ●s full of cloudes , and the Spirit is not a comforting spirit , where it is not a quick●ing spirit ; you may enjoy for a time some contentment in the creature , but ●hen these trees shall wither , when these fountaines shall cease , or be imbitered , then what will you doe ? you cannot finde comfort in God , w●● 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 himse●● all things , and all things die to h●● when he dyeth in himselfe .

1 When you are in this case , your 〈◊〉 ceptive and active power is weak●● you cannot so well comply with 〈◊〉 meanes of life , there is a great unsut●nesse ; as water that is frozen is no● capable of impression , nor so ap●● move as before , a weak man can● live upon his food , as he was wo●● the wheeles of a Clock that are ●l●ged with dust cannot run well ; th●● must be some fitnesse in the recipien● joyne with the agent ; wet wood 〈◊〉 not enkindle so soon as dry woo●● living heart will finde that to be effe●● all , which a dead heart findes but 〈◊〉 shadow ; those promises , those ●●cies , those duties , those though● which raise others with much po●● are but as the blasts of winde upon 〈◊〉 rocks to you , those meanes which 〈◊〉 as the waters of Nilus , which ma●● ●●e land rich in fruits , are to you but as ●inter showres , which bring up no●●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 ●ower : now we know the power of the ●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 ●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 lust● you had Eagles wings to soare alo●● and now you are like the Serpent that creeps on his belly and licks the dust thy soule was beautifull as a pleasan● palace for the King of kings , and no●● it is a dungeon of darknesse , a sepulchre● a prison , a den of uncleane spirits ; 〈◊〉 the vast difference that is betwixt a● man enjoying God , and a man forsake● ; and to this consider , that it growe●● worse and worse , your bondage en● creaseth , your lusts grow , the palla●● groweth more ruinous , the dungeo● darker the den fuller , all goeth downe● ward , worse and worse .

2 Your case groweth more incurable 〈◊〉 the heart groweth harder , the min●● blinder ; Satan is ever working , he lo●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 ●●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 i Ignis super altare cubabat sicut 〈◊〉 , quia vis ejus extincta erat , at in priore templo , erat igni● ist● sicut le● . C●naeus de rep. Hebr● 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 taken i● an ill time : consider this , you must be better ere you dye , you must build u● the ruinous house within ; if you neglect these times of rest , you may be forced to do it in a hard time , when you must work by day , and watch by night , carry a toole in one hand , and a weapon 〈◊〉 the other ; if you have a journey 〈◊〉 take , you will take the fittest season , now is your summer , walk in the ligh● while you have it ; now you have th● help of strength , health , friends , ordinances , prosperous estate ; you will find when these are gone it will be a sa● thing to have this work to doe .

5 God will fetch you in , God will fetch you in if you come not . if you come not , he will shake thy soule with feares , and drop bitternesse into thy spirit , o● send outward afflictions upon thee to visit thy carelesnesse upon thee . Physicians ( they say ) in the cure of the Lethargie , doe sometimes put the patient into a feavour ; when Ephesus lay in such a stupified condition , Christ came with a sharp medicine , I wil come unto thee quickly , & fight against thee , &c. Apoc. 2.4 , 5. afflictions will stir you : when God lay●th on the rod , you will feele that it was a bitter thing to neglect him , then your heavy eyed and sleeping conscience shall hit you home , and as the yong Lions roare and yell , so shall the thoughts of your hearts fill you with a cry like unto that of the Propher , Hast thou not procured this unto thy self in that thou hast forsaken the Lord thy God , when he led thee by the way ? Jer. 2.17 . and now it will put you in minde of running to your pleasures and sinfull vanities , as the Prophet doth ; Now ( saith he ) what hast thou to doe in the way of Egypt , to drink the waters of Sihor ; or what hast thou to doe in the way of Assyria , to drinke the waters of the river ? thine own wickednesse shall correct thee , and thy backstidings shall reprove thee k k Peccatum est spiritui sancto locus quasi dialecticus , & medium ad conclusionem contra peccantem . Vid. Paris . de libel . divin . c. 25. : know therefore , and see that it is an evill thing and bitter , that thou hast forsaken the Lord thy God , and that his feare is not in thee . ver. 18 , 19. My brethren , if the word will not , the rod must ; learne then to avoide blowes ; if counsell draw you , you ●ay escape , but the rod is for the back of fooles ; if you come not in , expe● some sad messenger ; God will do●●● Absalom with Ioab , who set fire on i● corne , because hee came not when he sent for him . 2 Sam. 14.29 , 30 , 3● Therefore while the season is calne put forth , and seek to regain what you have lost .

6 God is not well pleased when he● witholdeth himselfe ; when he estrargeth himselfe , and is not with you , it is a signe that hee is angry . Remember those words of Moses , Numb. 14.4 , 42 , 43. When you goe to fight again●● the Canaanites and Amalekites , your lusts and tentations ; you cannot prosper . Because ye are turned away from the Lord , therefore the Lord will not be with yo● . And how doth the Church bewaile the displeasure of God against her ? Thou hast cast us off and put us to sham , and goest not forth with our armies . Psal. 44.9 . It is true , that sometimes out of his soveraignty and absolute dominion● he may doe this , but yet the thing in i● selfe is a signe of disfavour , therefore i● is not safe to abide in such a case ; le● then your relation to him , the knowledge of his power , the sweetnesse of his favour , your love to him , the kindnesse which he hath shewed you , put you upon a study of reconcilement , that you may enjoy your former happinesse , and his ancient loving kindnesse .

According to the presence of God with you , 3. Motive . As Gods presence with you is , so is your life . the proportion and measure of spirituall life will bee ; as the more the plants have of the Sun , the more they thrive . All the efficacy of ordinances , and all the activity of grace depends upon this : as the house of Obed-Edom was blessed and all that pertained to him when the Arke the signes of Gods presence was with him , 2 Sam. 6.11 , 12. so great prosperity of soule is there where God hath his abode , and where he puts forth his power and spreads his quickning vertue upon the soule : were it not an happinesse to be inriched in grace , and to have your grain of mustard seed growing up unto a tall tree ? Awaken your selves and fall to thinking of this matter , We should not be content with little . why are you willing to live so poorely that might live like Princes ? and to creep with the snaile , when you might mount as Eagles ? let me suggest a few incentives to quicken your spirits .

1 If you have but little , you can doe but little , Because if you have but little , you can doe but little . for nothing can exceed the spheare and compasse of its ability ; much grace makes strong to worke , and abundant in working ; a full spring makes a full streame , much grace gives much willingnesse , and as your willingnesse is , so is your strength ; I say not that strength and willingnesse are alway equall , for I know a godly mans will is beyond his power , and he cannot doe what he would . Gal. 5.17 . but yet by how much the more the heart is prepared , by so much the more it is enabled ; the greatest part of the impotency and deadnesse of unregenerate men is this , that they are unwilling and averse unto God , and disaffection bindes them as in chaines , that they cannot walke with God ; and the strength of a godly man lyeth most in his will : what is the strength of lusts in others , but the will ? what is the strength and courage of a souldier but a strong will ? what is the bounty of a liberall man but a large will to doe good ? This will be then your advantage , you will doe more when you have more , and the more you doe , the greater will your reward be ; He that soweth sparingly shall reape sparingly , and he that soweth bountifully shall reape bountifully , 2 Cor. 9.6 . Every man hath a large field to sow in , for the world is as a field to every man ; therefore get much into your garners , that you may now sow much , and reape much when the harvest commeth .

2. Your works will be more perfect and compleat , if you have much ; Your workes will bee more perfect . every thing workes as it is ; there is a great difference betwixt the worke of a child , and of a man ; When I was a child I spake as a child , I understood as a child , I thought as a childe , but when , &c. 1 Cor. 13.11 . Actions are the births of habits ; and the childe will carry the likenesse of the Father ; if the spring be affected with an ill quality , so will the streames also ; a man that hath but little of his trade and art , cannot make compleat worke , but his worke will carry a print of the weaknesse of his skill . A famous Painter comming to his friends house , and not meeting with him , would not leave his name , but with his pencill drew a line , and bad the servant shew his master the line , and when he came home and saw it , he knew whose hand it was . The Apostle tooke care to raise up the bounty of the Corinthians to such a height , that something might be done that might be excellent and honourable , 2 Cor. 9.5 . So that all that you do wil be more mature and excellent : by how much the more grace you have , and the more perfect your actions are , the better will your reward be , they shall have more praise with God : and your desire should be , that all be done exactly . l l Perfectum esse nolle delinquere est . Hieron . Epist. 1. de vit. solit. laude .

3. Lesse sweete . The more grace is raysed in you the sweeter will your way be ; and that ,

1. Because there will be a greater agreement betweene your spirits and your worke , and rule ; what is the cause of that wearinesse in duty m m Lassitudo est deficientia virtutis moventis . Scalig. de subtil . exercit . 76.4 . , and backwardnesse to it , but a disproportion betweene you and it ? when your hearts are more prepared you will be as a smooth bowle in a smooth way which runneth with much ease and few rubbes .

2. There is a sweetnesse in doing good , and the more you are able to doe the more sweetnesse you have ; the deeper you digge , the more treasure you shall finde ; every action spiritually performed casteth a reward upon the soule , it is like the pressing of grapes , his labour droppes in that which is better than wine : the waies of God are as beds of spices , the more you walk in them , the more they requite you with sweet delights and inward refreshments ; all the waies of wisedome are waies of pleasantnesse , Prov. 3.17 . Here motion is rest , as in the heavens , their perfection is their motion ; Gods waies are large , the soule is most free and at greatest liberty in them . n n Libertas voluntatis est amplitudo &c. Gibieuf . de libert . Dei & creaturae l. 1. c. 1. Iniquitas arcta est , sola innocentia lata est . Aug apud eund .

4. The lesse grace the more corruptions ; this is the nature of contraries which admit no middle thing , More corruptions . to partake of either , that where one is not , there the other is , and the losse of one , the more of the other , as the lesse light in the ayre , the more darknesse ; now so farre you are miserable as you are sinfull ; it is not immunity from calamities , but from sinne which makes happy : and what calamity is not upon him that hath many and strong corruptions ? thinke of all evills in the world , and you shall finde them meeting in such a one ; his lusts are all evills , and containe all in their bowells , feares , sorrowes , wants , warres , chaines , wastings , sicknesse , &c.

5. The greater measure of grace , brings in more comfort , Much grace brings much comfort . little grace will bring but little joy .

1. The soule is not so capable ; much grace makes capacious ; a little vessell cannot receive much ; It makes the soule capacious . a small candle cannot give much light : The same promises are sweetest to the heart that hath most of God ; the same food is sweeter to a healthfull strong man , than to a sickly , weake man ; the godly here have the same objective happinesse with the Saints in heaven , but not the same subjective happinesse ; they are more happy in heaven , because they are more capacious and take in more of God .

2. The lesse grace , the lesse evidence of truth , and of Gods favour ; as a letter written in small and imperfect letters is not so legible as that which is written with more full characters ; It gives more evidence . you will be troubled to spell Gods love out of weak and low graces ; what is grace but a seale and stamp of God upon a man ? the more visible the seale is , the more assurance it yeelds ; when a plant is in the sprout , you can hardly discern what it is ; but when it riseth up into a tree , it sheweth it selfe fully : gold in the Oare cannot be discerned by every eye ; but when the earth and drosse is taken away , then it is apparent ; in a cloudy night the little starres are hid , but the greater are more easily seene .

3. Comfort is usually given as a reward ; they that are very holy , Comfort is the reward of grace . and walk much with God , in much love and heavenly mindednesse , do usually exceed others in comfort ; Acts 9.31 . They being edified walked in the feare of the Lord , and the comforts of the Holy Ghost . Though sometimes the best and chiefe of the Saints come short in comforts , yet I say , that they have cause more than others , and it is by accident that they rejoycenot ; either they mind not what they have received , or they are under a darke cloud of unbeliefe , which cuts off the light of joy from them ; but whose fault is it ? the promise lyeth faire for them , and they have a greater advantage to beleeve than others , because with the promise they have a pledge .

6. That little which you have , is for this end left defective , The end of what you have is to put you to seek more . that labouring with meekenesse you might seeke continually for more : God hath so ordered the conditions of his people , that he will have them live in a perpetuall dependance , and come daily to the throne of grace for almes ; and more encourage your selves , for God is on the giving hand , the dayes of the gospell are dole-dayes , he hath reserved better things for his people now , than he gave in former daies ; the Church of the Iewes was a child in Minority , and had lesse , Gal. 4.1 . But in these times hee promised to poure out his spirit more abundantly , Ioel 3.28 . Which though it was literally fulfilled , and more eminently in the comming of the Holy-ghost upon them , Acts 2.17 . yet it extends it selfe unto all the Church unto the end , Acts 2.39 . So the Apostle acknowledgeth an abundance of grace upon the godly afterward . 2 Cor. 8.7 . Ephes. 1.8 . Tit. 3.6 . These times are also times of affliction and trouble , and God is wont in such times to give much of himselfe , therefore seek to abound , and to this end , labour to recover your selves , and to gaine the good presence of God with you , which you have lost .

CHAP. XXVIII . Two directions how to seek recovery .

NOw I come to the third thing propounded in the way of cure , Directions to further your endeavours of recovering your losse .

Direct . 1 First , quicken your desires after God , for desires will yeeld a twofold advantage . Quicken desires after God . For 1. they have a promise . 1. The promise is full to such as 〈◊〉 sire much . Blessed are they that hunger and thirst after righteousnesse , for th● shall be filled o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . . Mat. 5.6 . It is not every velleity & cold wish which entitles 〈◊〉 this promise , every weak appetite and desire of meate and drinke is not hu●gring , and thirsting ; when you are impatient , and long much after him , then you shall be filled ; * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the word is borrowed from feeding or foddering of cattell , and it imports this , that though now you are put to graze upon the dry and barren mountaines , yet if you long after more , then the faithfull shepheard of Israel that leadeth Ioseph , like a flock will put you into green pastures , and feed and fill you by the waters of rest ; Gods band is shut , because your hearts are shut ; hath he not said , Open thy mouth wide and I will fill it ? the first grace is given without precedent desires , God stound of them that seek him not ; but this grace that we speak of , is given to them that seek it .

2 Desires , when they are high beget endeavours like themselves , They beget endeavours . strong and vigorous ; and the more you labour , the more you will get ; therefore blow up your desires by the bellowes of meditation , sit downe and consider what it is to enjoy God , and what to want him ; these thoughts if they abide , will fire you out of the bed of sloath and sleepe in which you lye .

2 Bewaile your selves and your state before God , sit downe and mourne : Direct . 2. Bewaile 1. your losse . mourne I say , for 1 your losse , for 2 the cause .

1 Bewaile your losse , take up a lamentation , and say p p Vis . Parisiens . de Rhetor. divin . c. 26. , woe is me , for my God , my life is departed from me , and how am I changed ? I was as the tree plant by the rivers side , spreading and fairishing , and my fruits were faire 〈◊〉 full , but alas , now I am become 〈◊〉 tree in the desart , withering and shall 〈◊〉 both fruits and leaves . My sweet Sp●●● is turned into a sad Autumn ; my first day is were my best dayes , & my last dayes at my worst dayes ; I was filled with li●●● and life , but now my sight is dimm●d , my strength is wasted ; time was wh●● faith had life in me , and I had life by 〈◊〉 , but now oh wofull over-spreading 〈◊〉 cloudes of darknesse , and incredulity 〈◊〉 my pleasant dayes of life and lustre at fled away , and the bonds of death ha●● taken hold of me ; my soule was the temple and throne of Christ , and I received daily oracles from his moun● , but now I am the habitation and Region of vanity and darknesse : what sweetness did I finde in flights aloft , when it was my greatest solace to bee with God 〈◊〉 but now I that was as a star in heaven am fallen into deeps of vanity , and an become to my selfe as gall and wormwood ; my soule was an enclosed garden , and the chiefest of ten thousands did walk in the shadow of the trees , and was delighted in their fruits , but now the fence is downe , my love is gone , the beasts breake in , and Sharon is become a desart ; time was when the thoughts of sin did pierce me , and the remembrance of God lift me up to the third heavens , but now my heart hath lost its fence , the things that I know have not their ancient strength , my teares which were as pleasant waters to my taste , which I could poure out before my God are gone ; that melting of heart which was my joy is vanished , my heart is frozen , the spring is stopped , the heart of flesh is become a heart of stone ; that blessed society of graces , those holy desires , those heavenly dispositions which did meete in a happy conjunction in my soule , seeme now scattered , and to lye in chaines , whiles the troopes of hell doe hold all in possession ; my soul that did walk with an heavenly guard of divine graces , lyeth now like Daniel in the den among devouring Lions ; oh how was I wont to meet God ? and what communion had I one 〈◊〉 with him ? but now he hides himself and will not come at me ; I pray an● he heares not , I hearken after him but he speakes not , I call but he answereth not , oh those golden dayes , will they never more returne ? I was wont to be feasted in my fathers house , the fatted calfe was killed , and the ring , and the best garments were put upon me , but now I am forsaken , and not owned ; I go hungry and naked , and feed among the hogs ; and in this I am more miserable then they , because I was a son , 〈◊〉 is a misery to have been happy : Lord if I had never knowne thee , I could have lived without thee , but this is my misery , not so much that I am without thee , as that I have lost thee q q Miserius est perdidisse quam omnino non accepisse . Tertul. de poenit . : many are well without thee , because they never enjoyed thee ; the children of beggers and slaves count it not their misery that they are not Princes , but it is a bitter evill when the children of Princes shall become beggars .

Thus then betake thy selfe to these sad thoughts , make thy closet an house of mourning , breath out thy sighs , send forth thy groanes , poure out thy teares , rend thine heart , cast up thy weeping eyes , with the sad complaints of a bleeding soule to thine ancient friend ; thou maist prevaile upon him ; though he have forsaken thee , yet hee hath not forgotten thee , he hath not forgotten himselfe , and all the kindnesse that hee hath shewed thee ; he cannot hold from comming , when thou canst not hold from calling ; the melting of thy heart causeth the earning of his bowels : can the mother forbeare when the childe cryeth ? God will not deny mercy to the mourners . Blessed are the mourners , for they shall be comforted . Mat. 5.4 .

In two Cases especially God will not deny mercy , God will not deny mercy to mourners . when the sorrow of his people is great , ingenuous .

1 When the sorrows of his people are great , First , when sorrows are great . then his compassions are drawne out ; when the woman came with a troubled spirit , pouring out tears upon the feete of Christ , and wiping them with the haire of her head , the Christ poured out comfort upon her , and sent her away with the pardon of all her sins . Luke 7. And when Zion sa● in the dust , melting her selfe in heavinesse , and crying , My God hath forsaken me , my God hath forgotten me : when she was tossed and afflicted and not comforted then God came in and opened a well in the desert , and in the deeps of her trouble did no longer conceale himselfe , but brake out in a most gracious protestation of his love ; Can a woman forget her sucking childe , that she should 〈◊〉 have compassion on the fruit of her wombe , yet will I not forget thee : Behold , I have graven thee upon the palmes of my hands , thy wals are continually before me . Esay 49.14 , 15. The 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 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 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 hearts to himselfe ; and the Saints doe not rest in these , they doe not match with the handmaides ; the fruits of Gods love are sweet , When for losse , not onely as bitter , but as a signe of Gods displeasure and because they are sweet , therefore God is precious , Christ is pretious to them that beleeve . 1 Pet. 2.7 .

4. When your sorrow is not onely for the losse , as it is your evill , but also as it betokeneth displeasure in God ; a true friend is grieved when his friend leaves him and casts him off , not onely for his owne great losse , but for his friends anger , he can as well be without his friend as without his love , and is as loath his friend should be displeased , as himselfe endammaged .

5. When because by this losse , you are disabled to serve him . When your sorrow is that you have lesse strength to serve him ; grace hath a great recompence in it selfe , but can you grieve that by bringing your selves into this state of deadnesse , you have lived to little honour to your God , When you can submit to all tearmes of reconcilement . and are not now able to doe much for him ? this is ingenuous sorrow .

6. When you can gladly submit to all conditions of reconcilement and of restauration ; though God require much , or impose much , yet you count all nothing in comparison of God ; can you say , Lord command me , chide , rebuke , smite , doe what thou wilt s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 inquit Themistocles Eurybiadi plagasque minanti dum sanum in praelio consilium decerit . Plut. , though it be through a desart , yea through a Sea of straits and troubles , yet I am content to goe , so I may arrive at last at my desired end ; if I may have thy good presence it shall be enough ; if thou wilt come to me , if I may come to thee , every way shall be sweet ; though I goe thorow thornes and bryars , to the raking of my flesh , and the effusion of my blood , yet this shall be nothing to me , if I may enjoy my God who is all in all to me .

When your sorrow is ingenuous , then you will find God , yea indeed he hath found much , whose frozen heart begins to thawe , and to dissolve it selfe in showres of teares for the return of God unto his deserted soule ; the Lord hath looked upon thee , if with Peter thou weep bitterly t t Tunc peccator visitatur a Domino , quando compungitur ad lacrymas : nam et Petrus , tunc flevit quando in eum Christus respexit . Bern. de mod. bene viv . ser. 10. .

Secondly , bewaile the cause ; this is part of that cure which the great Physitian . of soules prescribed to Ephesus languishing in a like disease ; I have somewhat against thee , Bewaile the cause of the losse . because thou hast left thy first love , remember therefore from whence thou art fallen , and repent . Apoc. 2.4 , 5.

Quest. Whether the substraction of the quickning influences of the spirit be alway for sinne .

Ans. 1 Answ. 1. Sometimes it is like he doth it not because his people have sinned , but for higher ends ; as Peter was left to be strangely foyled with fears of suffering , falling exceedingly beneath his former spirit and resolution , yet not for any particular sin of his , but as it is likely , that he might see how unable he was of himselfe , that so all the glory of his future heroick acts and sufferings might come not to himselfe , but unto Christ ; and so Paul was buffetted that he might not be exalted ; God let loose Satan , not to punish , but to prevent his sin . 2 Cor. 10. so the case stood with the blinde man . John 9.3 .

Ans. 2 2 There is also cause in us , though God make it not a cause to himselfe and to his action , therefore your way is to consider your wayes .

Ans. 3 3 God usually doth it for sin ; and if you search the Scriptures , they testifie that sin is the usuall spring of this evill : Sin separates betwixt us . Esay 59.2 . he bath threatned , If we forsake him he will forsake us . 2 Chron. 15.3 .

Quest. Quest. How a man may . finde out what sin is the cause ?

Answ. Answ. First , sometimes the cause , 〈◊〉 visible , and a man can scarce look besides it . 1. When upon some particula● grosse failing , a damp hath fallen upon him ; in such a case God points at the sin , and discovers the cause of his displeasure by this sudden punishment inflicted on him ; Scriptures afford man● instances of discovering the sin by th● time of the punishment .

2 It may be there hath been an eminent neglect of those meanes by which life was upheld , and grosse carelesnesse in omission , or palpable remissenesse is duties , vanity of minde , sinfull affections , and other evils connived at have so broken in , that a man may plainly se● the time when his fall began , and whe● his sun began to set .

Secondly , Upon consideration , 〈◊〉 though the cause be not transparent , i● may be discovered , and for help in this I will propound foure rules .

1 Pursue your losse , and sad condition to the birth of it ; consider how long this night of darknesse hath been upon you ; look back to the dayes in which you were happy in a living communion with God ; if a man have lost a thing , hee bethinkes himselfe when he had it , and where , and so as much as may be , pursueth his losse to the very time and place . It may be when you come to this , you will have much light to finde out how you lost your treasure ; God goeth not away upon small offences , you will by searching finde the gap that let in these floods .

2 Consider , what things have beene most pressed by God from time to time upon you ; for though the whole law , and all righteousnesse be enjoyned to all , yet there are some things more especially pressed : so Iosuah was much pressed to courage , so much , as if it had been his only taske . Be strong and of a good courage , only be thou strong and very couragiou● . Josh. 1.6 , 7 , 9. The Israelites were mightily among other things , called on to take heed of forgetting God , and what he had done , when they should possesse the land of promise , Deut. 4.9 . Only take heed to thy selfe and keep thy soule diligently , least tho● forget , &c. Chap. 8.2 , 5 , 10 , 11 , 14 , 18. And after their returne from Babylon some things especially were againe urged , as not to mixe themselves with the heathen , which things Ezra & Neh : laboured much in ; and to build the temple , which the Prophet Haggai againe and againe enforceth , &c. So every Christian according to his station , temper , measure of gifts and graces , relation , age , course , &c. is put upon some things in a speciall manner : heare what the spirit saith , the voice cals upon you it may be , for more humiliation , or more meditation , or more thankfulnesse , prayer , reading , zeale , mortification of particular lusts : now if you have been deafe to these cals ; it is like here grew the difference betwixt God and you ; for here is great 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 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 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 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 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 consequently 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 repentance , 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 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 w●● of his Father , Heb. 10. John 6. Loo● 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 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 , Lo●● 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 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 dea●● 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 wate●● would be sweet to my thirsting hea●● , oh give unto me also ; I remember t●● mercies of old , and my heart both joyeth and dyeth , the remembrance of the●● sweetnesse doth delight me , but th●● thoughts of their absence doth afflic● me d 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 mean culpâ perdidi . Savanar● medit . in Psal . Miserere , &c. ; I could not have desired th●● presence but by thee ; these desires a●● thine , turn them not back without the●● end ; I was well without thee ( as 〈◊〉 thought ) till thou camest to me , a●● since thy comming , I fell asleep again●● , 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 c Omne imperfectum 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 res●● onely come with the whole heart ; col●● prayers and remissenesse of spirit lost what you seeke , and fervent prayers wi●● finde again , what you lost ; be not discouraged , here is the gate of life , he● that dwels here is never from home , not ever asleep , extend d 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 ; you may be urgent ; wrest the dore open 〈◊〉 strong prayers , it shuts not because you should not enter , but because you should knock : aske leave to enter , the barres of the gate are mercy , thy prayers are like Petards to breake way into the City ; therefore turne thy feares into hopes , thy complaints into prayers , thy lamentation into supplication ; and Christ will turn thy darknesse into light , thy deadnesse into life , thy bondage into liberty , thy weaknesse into strength .

Fourthly , Direct . 4. Working and endeavouring . you must set your hands to the worke ; for it is in vaine to expect that God should help you , if you will not help your selves ; you must use your hands as well as your tongues e e Levemus corda nostra cum manibus ad Deum : qui orat & laborat , cor levat ad Deum cum manibus : qui orat & non laborat cor levat ad Deum & non manus ; qui , &c. necesse est cor in oratione ad Deum levare , & manus cum operatione ad Deum extendere , Bern. de Mod. bene vivend . lib. 51. & eisdem pene verbis . Hieronym . in Lament. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aeschyl . in Pers . : idle beggers must be whipped ; he that will not work must not eate . Remember what I have said : you have a life in you , if you be in Christ : & as you have a life , so there is a never-failing presence of the Spirit , to attend that power which you have ; if then you put forth your selves to what you are able , and as far as your power extends , God will draw neare to you . It is true , that which you want is out of your reach , you are not able to make crooked things to become straite , and lay those swelling mountaines of corruption levell , but yet yo● must set to the worke ; Ioshua could no● with the strength of Rams horne● sounding cast down the wals of Ierich● , but yet he must set upon the worke ; when the Midianites fall , there must be the Sword of the Lord and of Gideo● Judges 7.18 . The father holdeth a● apple to the childe , the childe cann●● reach it , yet his short arme must be p●● forth , and then the father whose arm●● is long enough will reach it to him● you must be doing .

Before I come to shew what is to be done , For you have a power . it wil be needful to convince you , that men regenerate have power to doe something of themselves ; for oftentimes men misunderstanding the state of regeneration , doe either excuse the 〈◊〉 negligence by pretended inability , 〈◊〉 sit downe discouraged , as having no power in their hands at all ; how often doe they complaine and sigh in vaine , alas , I am nothing of my selfe , except God give me a heart and strength what can I doe ? I can doe nothing , &c.

To these I say , that these conclusions are ill drawne from a true principle , which is this , that all is of God , and that by nature we are dead ; but it is ill urged in this case , for that the regenerate have a power to doe good appeares , Because life . 1. because they are living , and all life is a power to act , Else no difference betwixt regenerate and unregenerate . 2. else there is no specificall difference betwixt a man regenerate and unregenerate , if both were still dead and without strength .

3 Grace is a renewing of that Image of God and holinesse , which we lost in Adam . Ephes. 4.24 . but that was a power to doe what God required , Grace reneweth that which Adam had therefore so far as that Image is repaired , so far there is a power .

4 Else we should not have as much benefit by the second Adam , Else wee have not so much by the second Adam as by the first . as we had by the first ; the first would have communicated his power to do good , and being corrupted doth communicate power to sin , therefore much more by Christ have we a power to doe good in our measure .

Object . It may be objected that it is said , John 15.5 . Without me yee can doe nothing . So that it seemeth that we have not power in our selves .

Sol. The meaning is , except you be implanted into me , ye can doe nothing : the word without me f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Scorsim a me . Caly. Camer . &c. signifieth , separate from me , or apart from me , and intimateth this only , that till we be knit unto Christ , we are but dead , and barren branches , and so Christ explaines himselfe . ver. 4. As the branch cannot bring forth fruit of it selfe , except it abide in the Vine , no more can ye , except ye abide in mee .

Object . Phil. 2.13 . It is God which worketh both to will and to doe of his good pleasure .

Answ. The place proves what I say g g Vide Zanch. in loc. , that the Saints have a power , it is true , it is of God ; therefore we should work out our salvation in humility , not boasting in our selves ; for all is received of God . More fully , God is said to work the will and the deed , 1 By giving habituall grace , a renewed frame of heart . 2 In exciting and strengthning this grace .

And both these are ever afforded to the Saints , only the latter is more and lesse according to his pleasure , so that in the worst times a Christian hath a power to doe good , though not alike at all times : And this power you must use , and put forth your selves , as you are able , else you cannot with reason expect his help ; a Ship hath instruments of motion , ( though not an internall principle ) and if the Mariner would have help by the windes , he must loose his Cables , and hoise his sailes ; so must you , or else you may lie still .

Now that which you are to doe is , Things to be done First , stir up your selves .

1 To stir up your selves , for God hath promised to meete you , and to reach out his hand to help you , if you be not wanting h h Fas non est , ut qui ipse guavus est , vel amicos agere suâ causa jubeat , nedum ipsos Deos. Demost . Olynth . 2. Apud Dominum utraque haec sibi necessario congruunt , & ut oratione operatio , & operatione fulciatur oratio . Hieron . in Lament. cap. 3. to your selves ; it is certaine a godly man cannot by the strength of his endeavours alone raise up his soule , nor recover his losse , though he should lay mountain upon mountain , and pile endeavours upon endeavours , yet he could not reach that life he seeks , but the strength of all our endeavours is the grace and promise of God a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chrys. hom. 22. ad Antioch . , but as endeavours without God cannot , so God without endeavours will not ; therefore labour to quicken your selves , that is , work upon your hearts by your understandings ; as the striking of the flint and steele together begetteth fire , so the meeting of these two faculties , having an internall life in them , do quicken the soule ; God hath made the understanding the guide and treasure of the soule , upon this altar lyeth the fire of God ; if these coales be blowed up and cast upon the heart , they will warme , melt , purge , and quicken it .

There are two things in a renewed minde ;

1 A treasure of habituall knowledge ; You have 1. a treasure of knowledge . it is the ark of God , in which the tables of the law are kept ; the mystery of the Gospell is engraven on it ; so that the minde is as the head to the body , which gives sence and motion to all the members ; spirituall truths are as the spirits in the head , for the quickning of the soul .

2 There is a power to use and improve these truths , Power to use it . by meditation and application i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homer , to awaken and provoke the will ; as a man hath power to counsell and perswade another , so he may doe this to himselfe by this discursive faculty : so we see David pleading with himselfe , sometimes chiding : Why art thou cast downe oh my soule , and why art thou disquieted within me ? Psal. 42.5 . sometimes exciting himselfe to duty , Praise the Lord oh my soule , and all that is within me praise his holy name . Psal. 103.1 . Sometime comforting himselfe in God , Returne to thy rest oh my soule , for God hath dealt bountifully with thee . Psal. 116.7 . it was a usuall thing with him , to talke with himselfe ; the minde hath a language as well as the body , My reins teach me in the night season . Psal. 16.7 . & he found so much good in this way , that he puts all upon it : Commune with your hearts upon your beds , and be still . Psal. 4.4 . Bring out those truths which are laid up in you , and whet them upon your selves , God hath fitted you with faculties and powers to doe this , you have an apprehensive faculty , to lay in truths and notions , a retentive faculty to lay them up , and a recollective faculty to lay out ; you have not only power of intelligence , but also of reminiscence , that you may call to minde and ponder of things knowne , and call them out of the Cels in which they lye , to revive the heart : the understanding is to the heart , as the breast to the childe , or as the stomach to the body , all is fed by it ; set therefore upon your hearts with quickning thoughts ; for as rubbing and chafing the hands or other parts with hot oyles is a means to recover them , when they are benummed , so the plying of the heart with stirring thoughts , enforcing arguments , is a meanes to revive it ; among all thoughts there are none more prevalent , then of sins past , of heaven , hell , eternity , love of God , the death of Christ : Rules helping to quicken the heart by the understanding . these are strong cordials to cheare up the spirits .

To help you in this worke of dealing with your hearts ; let mee propound these rules .

1 Make every notion practicall ; let the heart share with the understanding , count not your selves better for a thousand notions , except there bee some heate in them ; minde your hearts , and strive to gain by all things ; if you reade , or heare , or discourse , let your ayme and desire be , to better your hearts .

2 Be frequent in thoughts , for mindlesse men , are livelesse .

3 Be ponderous , for slight thoughts are weak in working .

4 Pitch upon things which most concerne you ; all are good , but some are more seasonable .

5 Observe the temper of thy heart , what may work most ; all thoughts have not the like efficacy in all , the constitutions of mens soules differ ; learne to know your tempers .

6 When thoughts begin to take hold , ply them , keep the fire burning , and let it not goe out for want of blowing .

7 Arme your thoughts with prayer , beseech God to be in them .

Thus then employ your mindes ; this is Gods way ; God will keep his method which he hath set , he hath appointed the minde to this office , and he will not balke it ; Kings doe all by their officers : God comes not himselfe into the inward temple , but by this gate ; all his workings upon the heart are in a rationall way , sutable to the state of the creature , hee deales with the heart by the minde , and upon the whole man by the heart ; as the first pipe takes in water for it selfe and for all the rest ; what ever is in the cistern of the heart is conveighed by the minde , this is the spring in the watch of your soules ; winde up this , and all the wheeles will move .

2 Attend the ordinances , Attend the Ordinances . I will say no more of this having met with it before .

3 Take the help of the Saints , crave their counsels , Seek help of the Saints . their prayers , use their company , for they are living , and they will impart their life : they will be helpfull to the infirme , they have a spirit of compassion to succour the necessitous . Woe be to him that is alone ; if he fal , who shall raise him up ? it may bee your forsaking the assembly of these hath brought you into this withering state : God hath appointed the Saints unto fellowship , and when they knit not but carelesly out of pride , vaine feares , or envy , or any the like ungodly principle , they hang off from each other , they shall not prosper .

4 Doe your first workes : Doe your first works this is the counsell of Christ to a back sliding Church , Apoc. 2.5 . Doe your first workes for quantity , as much as you did : you see abatement hath impoverished you ; therefore work harder , to make up your selves againe . Doe them also as much as you are able for quality as you did before , remember from whence you are fallen , call to minde with what feare , with what reverence , with what diligence , with what intention of spirit , with what tendernesse you were wont to doe all , so do againe .

Object . Alas I cannot , this is my misery : if I could doe as I have done , I could rejoyce .

Answ. 1 You may doe more then you doe .

2 See if the fault lie not more in the defect of will then of power , and stir up your selves , if you were more willing , things would be more easie k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazianz. De patre suo adictionem Episcopi Caesariensis prosecturo , cum valetudinarius & sevex est Orat. 20. .

3 The more you strive the more y●● will gaine ; the root of discouragement is unbeliefe ; when God bids you repent , hee knoweth how little you strength is , and how hard your hea●s are , and so when he bids you pray , he●● knoweth your infirmities what th●● are ; both those of Infancy and defect●● grace , and those of sicknesse by de●●ning from him , and his intent is not tha● you should worke out these alone , but he cals upon you to put to your strength , and he will joyne with you , and will g●● hand in hand with you l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aeschyl . apud Stob. , therefore awaken your selves and be encouraged , for if you be doing , he will worke with you , in you , for you ; And so you may recover your selves againe , and what is 〈◊〉 your sorrows and labours to this recompence ? if God will return aga●● you will thinke all labour and paint well bestowed : oh how sweete will 〈◊〉 be after such a time of deadnesse , how sweet will a cleare understanding and an established faith be after such mists of darknesse and unbeliefe ? how sweete will liberty be , after so long a time of cruell servitude ? how sweete will victory and rest be after so long and so bloody a war ? now the Ordinances will be as the greene pastures in which your soules shall feed and delight themselves ; now you that did dwell in the dust , and were compassed about with hellish lusts , and uncleane spirits , shall be filled with the Spirit of Christ , and shall converse with God ; it will be a sweete time when all things shall become new ; when your diseases shall be turned to health , and you , shall renew your strength as the Eagles , when Christ shal come into his ancient throne , Ps. 103.5 . and rule you with the Sceptor of his grace . And I pray God that all that have been deserted may seek him and finde him . This shall suffice for the first sort of spirituall desertions , viz. reall , now followeth another sort ( if I may so call it ) desertions only in appearance .

CHAP. XXX . Of Defertions in appearance only , with causes of mistake in this Case .

HAving finished the first sort of desertions , or Gods with drawings of the quickning influences of his Spirit , which are when men are really so deserted ; I now come to those desertions which seeme such , but are not ; 〈◊〉 godly man sometimes may and doth draw sad conclusions against himselfe , and conceives that God hath departed from him , when it is not so . And this mistake proceeds from such causes as these :

1 Fearefulnesse : 1 Cause , Fearefulnesse . this abounds 〈◊〉 some more then others , the matter 〈◊〉 weighty , and in such cases man is apt to feare ; as one upon a Towre , though the place be strong and he sure , yet when he lookes downe , he is appalled at the dreadfulness of the precipice , & counts himselfe in danger : This feare is 〈◊〉 creased in men because they know they may sinke into such deeps , and they see many have fallen ; now as in a time of pestilence and great mortality , feare so takes hold of some , that they thinke sometimes that they are strucken m m Quod fore posse timet , moestus adesse putat . , and that they also are going to the house of silence and darknesse , when as they are in healthfull state , so sometimes men think in this case . And the tempers of some spirits are such , that they are apt to feare ; there are dusky clouds of Melancholy darkening their reason , so that they thinke with that melancholy King , that they of men are become beasts , and so are ready to depose themselves from that Princely state which they lived in , to feed with oxen . And to all this there is a working of the Prince of darknesse , labouring to hide the light , and to encrease the darknesse and sadnesse of a fearefull soule ; and this feare being raised , doth create dismall visions , and apprehensions , that a man seemes to himselfe to bee metamorphosed , and thinkes he is as one cast out from God , when yet his case is good .

2 Mistake in the cause of present deadnisse . Mistaking the cause of their present state . 〈◊〉 When they are clogge● with indisposednesse , and ill disposednesse they lay this to Gods with drawing himselfe , which indeed is the fruit of their owne carelesnesse , slothfulnesse and untowardnesse ; they take not pain● with themselves , but suffer their heart to dy , and to be depraved , and then 〈◊〉 out that God hath forsaken them ; the● is an aptnesse in men to charge God , bu● awaken your selves , lest God withdraw indeed .

3 Misjudging themselves : Misjudgeing themselves . Error in judgement occasioned by , They thinke worse of themselves then they are , and there are sundry things which occasion them to mistake .

1 Spirituall poverty : A poore man is apt to domplaine , Spirituall poverty . and an humble ma● is apt to thinke meanely of himselfe . There is that maketh himselfe rich and hath nothing , and there is that maketh himselfe poore having great riches . Some mens hearts are high when their worth is low n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . de Athanasio Naz. : the emptiest eares stand highest , but the richest Mines lye low ; an humble . Christian is a rich treasure● yet he thinkes he is worth but little : But I must tell you , all is not gold that glisters , all in a godly man that seemes grace , is not , there is a bastard humility , as well as a genuine humility ; true humility is Iudicious , though it thinke meanely of it selfe , yet justly ; it judgeth not against truth ; false humility is distempered , and erres in Iudgement ; I say it is a melancholy distemper in the habit of humility , which can see nothing but ill sights , it can see no good ; when it lookes this way it cannot see wood for trees ; it ever is in substraction in its account of reall worth , and matter of encouragement ; but ever in multiplication and addition beyond measure of faults and wants and all matter of discouragement : Aske him how he doth , and he will tell you , he is a very beggar , a miserable man , a bankerupt , full of sinne , empty of God , he is nothing , hath nothing , seeth nothing , tasteth nothing , doth nothing , yea , he will tell you ( but who can beleeve him that knoweth his rich worth ? ) that he is worse then nothing o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hoc unum se scire dixit , quod nihil sciret . Socrat. apud Laert. .

2 Hungring and thirsting after 〈◊〉 grace : Hungring of spirit . this is a sweet companion of humility , but it hath this property , to le● the soule still outward , and is so sering in seeking what it hath not , that it minds not what it hath ; a cove●ou● man is ever poore ; because ever wanting ; hee forgets what is behinde , and is still pressing to that which is before p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Prov. Graec. : It is the fault of such as are filled with strong desires after God , that they much for get what they have received ; pride ●ver feeds on what it hath , but humility seeth best what it hath not : But you should remember that strong desir● after God are strong evidences of his presence ; other things are first desired and then attained , but spirituall things are first attained , and then desired : without these the heart would rest without God , and as it cannot be without some chiefe good , so it would seek it out of God ; but when it is wheeled about with a strong by as towards God , doubtlesse God is there .

3 Much love : Much love This also is neare in blood unto the two former , and is an occasion sometimes of sad thoughts in the heart ; Love hath qualities which expose the heart to trouble . 1. It is jealous , ever fearefull least it should lose the happinesse which now it hath in enjoying God ; this sometimes rising high , inclineth to thinke that God is gone ; it is the nature of a fearefull heart , to fall from care to feare , from feare to jealousies , from jealous suspitions , to sad conclusions ; as the mother out of the vehemency of affection to her childe , if hee bee out of her sight , first taketh care , then is filled with feares , and sad conjectures , at last cryeth out , where is my childe ? 2. Love is liberall , and is never satisfied , it would still doe better , and be better , and the more it is , the lesse it seemes to it selfe ; and is so enlarged in dispositions and resolutions to doe good , that as it knoweth it cannot doe enough , so it is apt to thinke it doth almost nothing : hence many complaints arise , that it is not with them as in former dayes : that which they did before seemed much then , because love was not much , and now all seemes little , because love is great . But you should consider , that God is much there where he workes much , and that this flame of love is blowne up by him , for God is love . 1 John 4.16 . that is to say , the fountaine and author of love ; as love is eminently and infinitely in him , so it floweth from him . And he that dwelleth in love , dwelleth in God , and God in him .

CHAP. XXXI . The false Rules of mens judging themselves , causing mistake in this case .

IUdging by false Rules , The first false rule , Lesse vivacity . is a third cause of mistakes , as for instance ; 1. Men judge that they are deserted , and feare they are in a state of declension , because they have lesse quicknesse , and vivacity as they conceive , then they have had . I confesse this is an ill signe , Here 4. considerations about vivacity of spirit . yet this may be where there is no just cause of such sad conclusions ; and to satisfie such , let me propound foure things .

1 Distinguish betwixt Gods working in gifts , and his working in graces ; Distinguish betwixt Gods working in gifts & graces . God is sometimes pleased to carry up the gifts of men very high , when their spirituall life hath not a proportionable elevation ; we see he is much this way , sometimes in men that are not good ; gifts are given to the members for the body , and for others sakes oftentimes he poureth out great measures , and beareth them on with a full gale of assistance , and when the work is done to which those gifts serve , then God may withdraw ; I doubt not but many saithfull preachers may finde a weaknesse and dulnesse in their gifts in Judgement , upon the people ; for the deafnesse of the hearers , he smites the messengers dumb , and so in sundry cases it may fall out ; it is said , Christ could doe there ( in his owne countrey ) no mighty worke , &c. Mark 6.5 . his hands were as it were tyed and bound , his power was suspended because of their unbeliefe , and where God had some great work to doe , he opened the hearts of the Apostles , and much enlarged their spirits ; wisely therefore distinguish betwixt gifts and graces , though you be not able to doe as you have done , yet see into the frame and disposition of your hearts towards God , for that may continue when the other fadeth ; It may be you have not occasion for the use of gifts , as heretofore , and except they be used , they grow dull inevitably ; as the most expert Musitian by disuse may lose his skill . But note here , that where there is occasion and use of gifts , and they are not stirred up , but suffered by idlenesse and carelesnesse to be quenched , this is a sin against the Spirit , and breeds a damp not only upon gifts , but upon grace .

2 God may and doth give sometimes more full assistance to the graces of his people then he will perpetually continue , God in some cases gives more then hee will continue . and the abatement of this is no just cause of concluding that God hath forsaken them .

1 In times of seeking to him , In times of actuall converse with him . and of mediate converse in prayer and meditation and the like , there is a fuller taste of him than at other times ; a godly man enjoyeth God in all things , but especially in duties of piety ; there is an evident reason why a man hath more of God then , because grace is now acting , and feeding upon God : duties are the meales of a Christian , and other actions are his work ; he comes in duties to receive strength , in other things be useth it ; as the body gets strength and refreshment by eating , and draweth it out in working , and then comes to repaire it againe by eating ; times of immediate approach to God are meeting times ; there is a mutuall visit betwixt God and the soule , and this is the proper end of these things , that God and the soule may meet together ; it were an happy thing if those impressions which the foul receiveth at such times were abiding : but such is our condition here , that wee must hunger and eate , and when wee are filled we shall hunger again : Heaven is the place of constant life , there is a continuall feast , but here we cannot have it so ; the minde is but finite , and being of necessity to converse with other things besides God , it cannot be expected that it should be so constantly filled with him ; so much a man enjoyeth him , as he seriously mindes him ; therefore they that neglect duties , or slightly perform them , must needs lose much of God ; but it is not to be expected to carry such a spirit in other employments , and in other actions , as in conversing with God , though the more a man hath in duties , the better he will be in all things , In times of great necessity . and the fitter to meete God in his seasons .

2 In times of great necessity . God is wont to afford more of himselfe then at other times , when tentations , afflictions and dangers are many and great : then , as a father when his childe comes to a ditch or deepe way which hee cannot passe , takes up the child into his armes , but when hee is got over setteth him down againe ; so God in such hard cases ministreth more abundant ayde , which he doth not continue alwayes . Hence we see that even the weakest of the flock become Lions , and those that seemed to be but little , prove like mighty Champions , victoriously conquering all difficulties , and treading under feete the glory and terror of the world , yea the feares of death it selfe . These by the transcendent noblenesse and high courage of spirit ( so far above their ordinary pitch ) doe declare that there is another power with them than their owne , which makes them so gloriously to exceed not others only , but themselves also . As the Spirit came upon Sampson when the Philistins came upon him , so it is in this case ; but God is not alwayes at so much cost ; when the necessities of his people are lesse , then he gives them their accustomed pension ; when Israel was in the desart , a place barren of comforts , 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 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 lo●e still remaineth . Count not all that gr●● which is working at the time of the 〈◊〉 conjunction of Christ and the soule● 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 ca●● may be good ; the Iews were as the●● that dreamed when they were first delivered , but that dreame did not alwayes last ; the lame man when he was fir●● healed , was seen walking and leaping , and praising God . Acts 3.8 . but though● 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 ● 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 ●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 , an● yet no just cause given to raise such sa● 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 t● 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 that which hath been said before , But not alwayes a signe of a declined heart . For 1. it may be more was done then should . I adde in way of satisfaction these considerations .

1 It may be that which was done before was more then should have beene ; another men are apt to fall short , so a godly man is apt to exceed , especially when his necessities pinch him , and when the feares of God lye heavy upon his soule , then he neither mindeth businesse , nor friends , nor himselfe , but is so intent upon this one thing , as if it were the only thing which he had to minde ; I have spoken largely before , how a man may know when he doth so much , as that he may with comfort walk in his way .

2 The abundance of doing , Measure of doing varieth with occasions . is to rise and fall according to occasions ; when a man is in straits , hee may and must doe much , yea more then is required at other times .

3 God may give lesse opportunity for the same abundance of holy duties at all times , God may give lesse opportunity . hee may put them upon such conditions and employments as may take them up more , as a woman when she is marryed , by the variety of occasions that attend that state , may bee deprived of some opportunities which shee had when she was free . There is difference betweene a wife and a virgin , shee that is unmaried careth for the things that belong to the Lord , how she may please the Lord : but shee that is married careth for the things of the world , how she may please her husband . 1 Cor. 7.14 . The Apostle meaneth not , that the married care not for the things of God , but that that condition will bring distractions , yea , and by Gods appointment doth put them upon such things , that they cannot have that fulnesse of time , for exercises of godlinesse , which they had in a single state : in all abatements of spirituall action , a speciall eye must bee had to the cause ; for if either we thrust our selves into a thicket of businesses unnecessarily , or have lost that edge of holy desires and dispositions which wee had , wee have here cause to lament our elongation from God .

CHAP. XXXII . Other false Rules causing mistake in judgement .

THird false Rule : Third false Rule . More stirring of corruption More stirring of corruptions ; because men feele greater workings of lusts and corruptions then before , they think that God is not with them as before ; but in way of satisfaction to these , as I must needs grant that this also is an ill signe , yet I will demonstrate that it may be the case of a man who is as full of God as ever .

1 Distinguish betwixt corruptions formally considered , and effectively considered , But 1. distinguish betwixt corruptions considered , formally , effectively . there may be many motions to sin , which are not corruptions ; then they are corruptions , when they do corrupt and deprave the heart ; Christ himselfe had motions to sin , though not rising from himselfe , but caused by the tempter , so that his soule was but as a glasse of pure water jogged , and though the motions to sin which arise from that sinfulnesse in us , are formally and in interpretation of the Law sins , yet except they take hold of the heart , and doe infect it , they are not corruptions , not such as argue lesse of God ; nay , as when a man lives in an unhealthfull and infectious ayre , the power of God is much seen in keeping him up in health , so the power of the Spirit is much put forth in that soule which is kept sound from the plague , in the midst of infectious and poysonous workings and foamings of that sinfulnesse within ; it was the Apostles case , he had some burning lust like a splent or coale in his flesh , but God kept him ; My grace is sufficient for thee , r r Sufficit mihi gratia tua , cum desicit virtus mea . Bern. apud Cornel. à lapide in locum . for my strength is made perfect in weaknesse . 2 Cor. 12.9 .

2 A man may have more occasions to stir corruptions then before ; Occasions of sin may be more then have beene . and occasions to lusts , are as winde to the Seas , or fuell to the fire ; it may be you thought better of your selves then you had cause , you might think you had more meeknesse , when you were lesse angry , but it may bee your anger was not so much , not because your meeknesse was great , but because your offences were few ; know this , that occasions do not so much beget , as bring forth corruptions .

3 It may be your lusts have not more life , but they seeme so , Lusts may seeme to have more life when it is not so because you have more .

1 More light to see them ; at first , grace is busie about the outward man , and grosser sins , but afterwards it descends into the lower and more retyred parts of the soule , and by the candle of God searcheth the hidden deepes , and finding still new worlds of sin , you are apt to thinke you are worse then you were ; the puddle smels when it is stirred , but as the Sun sheweth a great deale of dust in the ayre , yet you know it was there before , though not seen before , so , &c.

2 There is more sense : when there was but little life many lusts might work unfelt , but now every touch of sin is felt , and so you may thinke amisse , that you have more , when indeed the cause is not encrease of sin , but of grace ; the Apostle made nothing of lustings , and many other things , till grace had incorporated it selfe , and made him quick to feele the bitter and stinging workings of it . Rom. 7.

4 It may be your life hath been in a continuall tumult and warfare , It may bee lusts had not time to work . with great afflictions of body and minde , so that corruptions had no time to worke , but now being brought to a greater calme , they begin to stir ; In a tempestuous day , the birds hide themselves in the hedges , and the Conies in their holes , but when the stormes are past , then they come forth ; while Rome was held in wars , and while the Athenians were busied by the Lacedemonians , their owne dissentions and internall evils lay asleep , but when they had rest , then that which lay hid brake forth to their great hurt : we see men that are serious , laden with weighty concernments , living in croudes of affaires , or distracted with great cares and feares are free from many vices in their lives , which breake out when they have more liberty ; Consider well , if there be not some eminent change in your conditions , for a calme estate is subject to many inconveniences in this kinde , but it is not because lusts have more life , but because they have more advantage .

5 God may permit Satan to worke in men , Often stirring of lusts works their death . and suffer their corruptions to bee drawne out , that they may bee more mortified . Then we take up armes and fight much when wee see our enemy comming upon us ; if the enemy had kept in his trenches and holds , he had been safe , but by comming out he fals into our hands ; the rats and mice in their holes are secure , but when they shew themselves by comming out , they are taken and killed ; when therefore the snuffe that you thought was extinguished , smels and begins to burne againe , it is that you may make surer worke in more full extinction .

Fourth false Rule : Fourth false Rule . Opinion of others . Men are too much swayed by the opinion which others have of them ; if they be censured or rejected , or discountenanced by such , it takes deep impressions upon them , especially if they be neare , beloved , wise , godly , such as know them ; there is a disposition in a man to be much affected with the judgement which he knoweth others to make of him : hence come those inquiries into others breasts , to see what strape we hold in their mirrours ; Strad . de bello Belg. as the Emperour acted himselfe dead , and caused his funerals to be solemnly performed , his hearse erected , his followers clad in mourning , and himselfe carried as a dead Corps , that in the meane time , through a secret passage , he might observe what respect he had in his subjects hearts . Hence also arise suspitious and secret dejectments of minde , upon conjecture of disesteeme and improbation of others : hence also vain glorying and supercilious elation of minde , upon the applause and fame which men have with others : and indeed , to be approved of men wise and good , is both desirable and honourable , the concurrence of their testimony is a glorious thing * * Gloria est consentiens laus bonorum , & incorrupta vox bene judicantium de excellenti virtute . Cic. Tuse . qu. l. 3. . And by the same reason , the disfavour and ill opinion of such , to an ingenuous spirit is an unhappinesse . But sometimes there is too much weight laid in these things : If the opinion and judgement of others were infallible , reason would require that we should mould our thoughts of our selves , to the modell of other mens opinion , but others are not alwayes competent and sufficient judges in this case ; therefore as their sentence is not to be wholly neglected , so it is not too much to bee valued . God sometimes discovers his displeasure by stirring up his servants against men , as when the master of the family will estrange himselfe from one , he bids his children and servants to shew him no countenance : if it be your case , you should humbly and wisely consider it , and say as David when Shimei reviled him , The Lord hath bidden him . 2 Sam. 16.11 . Consider your selves , and rest no way in the sentence which men give , but appeale from them to the supreame Judge , and study to approve your selves to God , For he is a Iew which is one inwardly , whose praise is not of men but of God . Rom. 2.29 .

Fifth false Rule : Fifth false Rule . Not growing . Men thinke they grow not , and hence conclude sadly against themselves , they thinke the time hath been when they thrived more in grace , and that therefore they are in this deplorable state of which wee speake . But here may be great mistake , and for the reliefe of such , let me propound some considerations tending to the rectifying of their judgement in this Case .

1 The growth in some graces some , Growth in some graces hinders the weake , in discerning growth in others . times to weake spirits , hinders the discerning of growth in others : besides that spirituall poverty and humility which I have spoken of ; the increase of light proves sometimes an impediment . 1. The more light , the more weight lyeth upon the soule concerning the matters of eternity , which sometimes doth raise up care and solicitousnesse to that height , that a man is disposed to feare and jealousie concerning his condition . 2. The more light , the more duties are discovered ; a Christian seeth not all his work at first , God raiseth up his way to his eye by degrees , as a childe is put at first to such things as are proportionable to his age and strength , and as he groweth in yeares , to more capacity and ability , so hee is put on to greater things . Now the godly finding still a disproportion in their strength to their worke , think that they grow not ; as if he that taketh a measure of his height in a tree , comming afterwards to measure his growth , and finding that he doth not exceed , yea scarce reach his marke , should conclude hee hath not growne , this were no good reasoning , because the tree is growne also . Or as if one that tryeth his strength by shaking a tree when it is yong , comming some yeares after , and upon triall finding that he cannot stir the tree more , yea it may bee not so much , should conclude he hath not increased in strength , he should judge amisse , not considering that the tree is also growne more strong , and more unapt to be moved . The taske of a godly man groweth , his relations , state , temper , calling , company , tentations , and such like things cause great variations in his worke . And God useth a gracious indulgence in not imposing so much in the infancy as in the progresse of his people ; and as many things are not imposed at first , so the spiritualnesse an● exactnesse of duties is more and more discovered : and hence it is that the godly labouring still with weaknesse and disproportion of strength , do thinke ( though causelesly ) that they grow not .

2 There are different growths . There are different growths .

1 There is a growth upward , in hope , peace , joy .

2 A growth downward , as a tree that groweth in the roote ; so many growne humility , and lowlinesse , &c. and hence as I have shewed , they are apt to thinke meanly , yea , meaner of themselves then is meete a a Crescente gratia , crescit & abyssalis vacuitas humilitatis , & ut mare cum ipsumintrant omnia flumina , non reds dat , sic nec ipsa , imo quodest mirabilius , de ipsa repletione ex nanitur , &c Guiliel . Paris . de morib . cap. 10. p. 236. .

3 There is a growth in bulk , as who a tree groweth bigger .

4 A growth in maturity ; as a childe which groweth a great while more ●● bulk and quantity , then in ripenesse and dexterity , but afterward he groweth more in perfection of parts , then extension of parts , he groweth more strong , active , apprehensive , wise ; So a godly man groweth at first much in the bulke of knowledge and grace , but after these becomes more mature , to know the things which he knoweth better , more practically and vitally , and to be able to doe what he did more spiritually and perfectly : an apple for a time groweth bigger and bigger , but afterward it groweth better and sweeter . Now men not discerning this , are apt to think that they grow not when they doe .

3 Men often mistake in the judgement of their growths , by being too hasty ; Men are too hasty in judging of growth . the judgement of growth is , by comparing ones selfe with ones selfe , but if a man measure himselfe to day , and a week hence measure againe , his growth though it be reall , will be imperceptible : when you compare your selves with your selves , if you finde no growth , then look upon your selves at a greater distance , if you cannot discerne growth by comparing your selves with your selves the last yeare , then see what you were two yeares , or three yeares , or seaven yeares past , and now tell mee if you find not your selves better , if no● sensibly increased in the bulke , yet a least in maturity and spiritualnesse of your graces ?

4 Growth is not alway equall : Growth not alwayes equall . as in nature , a childe shootes up sometimes more in one yeare , then afterward in two or three yeares , so grace groweth not so fast some times as at other times● as in nature , diseases , wounds , obstructions , ill dyet , &c. may keep downe , so the soule by distempers , fals , ill dyet , &c. may bee hindred in her spirituall growth . But a man must take heed of concluding in such Cases , that God hath deserted him : For as I have said before , it is not every fit of unproficiency , which argueth a man in such a state . Yea , all things considered , it may be , though the growth in times past doe exceed the present growth , yet a man considering the abatement of meanes of growth , with other strong impediments of growth , a man may have as full a presence of God with him , though he for a time grow not as he did .

Be not therefore hasty in passing sentence ; For as many through slacknesse and slownesse to judgement of themselves , are declined , but know it not , so many by hastinesse in judgement , conclude they are deserted , when they are not .

CHAP. XXXIII . The second sort of spirituall desertions , losse of comfort .

NOw I come to the other head of spirituall desertions , the eclipsing of the comfort of the soule ; this is oftentimes the sad case of the Saints ; the sons of peace and consolation are often men of sorrows , cast from a Paradise of comfort , into a wildernesse of discomfort , wandring in a maze of perplexed thoughts , heavy cares , afflicting feares , bitter sorrows , and vexed with roarings and yellings of devouring beasts , yea , rent and wounded , and almost becoming a prey unto them .

Before I come to treate of this mournfull state , First , the nature of comfort . in which the sweete streames of comfort faile , leaving the soule as a parched heath : I must premise some considerations , about the comfort of the soule .

1 The nature of it . 2 The cause of it . 3 The desectibility of it .

First , of the nature of it : It is a chearelinesse of soule . It is a chearelinesse or satisfaction of the soule ; the name sheweth the thing , Comfort is from a word a a Consortari which importeth strength : and what is comfort , but strengthening of the heart ; and it is expressed by strengthening in the Scriptures . Psal. 27.14 . Psal. 52.7 . Psal. 104.15 . 1 Sam. 23.16 . Iob 4.4 . Esay 35.3 . and discomfort is the enfeebling of weakning of the soule , so that it cannot walk in its way , but fals and faints : But comfort keepes her upon the wing , and maintaines , yea , increaseth her strength ; it is the life of the soule : So when Naomi would expresse that Boaz should be a comfort to Ruth , she saith , He shall be the restorer of thy life , Ruth 4.15 . For take away the contentment of the heart , and it dyeth : the damned live in hell , yet because it is a life without comfort , they are said to dye , and their estate is reckoned a state of death ; They are dead while they live ; hence David calleth it quickning . Psal. 119.50 . Thy Word hath quickned me : and ver. 93. restoring of comfort to mourners is called reviving . I dwell with , &c. to revive the spirit of the humble , and to revive the heart of the contrite ones . Esay 57.15 . So it is said of Iacob when he heard of his Son , and saw the wagons which he had sent ; The Spirit of Jacob their father revived , Gen. 45.27 . Those words of Ezra are not unlike ; Grace hath been shewed , &c. that our God may lighten our eyes , and give us a little reviving in our bondage . Ezra 8.8 , 9.

Comfort in a word , Of , A strength of soule . is that strength and life which the object contributeth to the heart : there is then a difference of comfort , according to the difference of objects . Every good thing which a man hath either in expectation or possession , yeelds a comfort proportionable to its worth , and a mans propriety in it ; all good things in the world , are as the fence of the soule , or her fort against invasions of feare , care , trouble , misery : so that as he that hath the best guard , strong and able souldiers , is strongest and safest ; so the heart is so much strengthened , as it hath of good : Then the best things yeeld the best comfort ; as the freest fountaine yeelds the fullest streames . But for as much as not only the property of the object , but the propriety also is the measure of comfort , therefore according to the degrees of enjoyment of God , so are the degrees of comfort ; those in heaven being fully possessed of God , have a fulnesse of comfort ; In thy presence is fulnesse of joy . Psal. 16.11 . But the Saints in the world have but an imperfect comfort .

1 Not stable ; sometimes it is gone , and a day of gladnesse is turned into a night of heavinesse , so that they complaine as the Church , The joy of our heart is ceased , our daunce is turned into mourning . Lament. 5.15 .

2 Not full ; it is mixed with various feares and sorrows , which like waters of Marah flow into the soule . For though the object of comfort be sufficient , yet the assurance and enjoyment of it is deficient , so that as the soule is comforted , because it hath God in a measure , so it is troubled because it wants still , not being so sure and full of him as it desires .

There are three degrees of spirituall comfort . Three degrees of comfort .

1 Peace , 1. Peace . when a man agreeth with himselfe , and is freed from that war and combustion which was within him by incursion of feares , and terrors of soul . This is a rest in the soule , a rest I say , but not from motion , but from commmotion and tumult ; an uncomfortable state is a tumultuous state ; My bowels boyled and rested not . Job 30.27 . hee was like the Sea moving and working ; it is a tempestuous condition . Oh thou afflicted , tossed with tempests and not comforted . Esay 54.11 . Comfort is the laying of the storme , the hushing of the winds , the stilling of the raging Sea . When a man hath comfort in God , he hath a twofold rest .

1 Mentall : While God is hid , the minde is agitated , and rolls to and fro to seek him , hunting and beating it self out in running after him , but when it seeth him , then it is quieted , and saith as David , Returne to thy rest oh my soul , &c. Psal. 42.7 .

2 Cordiall : The heart sits in heavinesse till it recover what it hath lost , unquietnesse abides with it , if the minde be puzled , the heart is troubled ; if the Pilot be disconsolate , how are the passengers afflicted ? what teares , what palenesse , what wringing , what fainting may one see there ? what sighing , crying , howling , screeching may one heare ? In such a troubled case is the heart , when God hides himselfe and will not be found ; like Rachell weeping for her children and will not be comforted , because they are not : But when the soul seeth God then it is quiet , the cryes of the heart are stilled , her wound is healed , her paine ceaseth , and all is calme .

2. Ioy : Ioy . This is an higher degree of comfort ; peace is negative comfort , joy is positive comfort , that is a cessation or mitigation of trouble , this is an higher contentment ; that is like the laying of the storme , this like the breaking out of the Sun ; a woman in travell , when paine ceaseth is at rest , but when a child is borne she hath joy , Iohn 16.21 . A condemned man when he is pardoned , is at peace , his feares and sorrowes cease , but if with his pardon he attaine preferment , he rejoyceth . There is a kinde of joy in peace , and so joy is the fruit of peace and rest , but still it is a farther contentment than meere peace , sorrow is turned into joy , Joh. 16.21 . but first it is turned into peace ; Ioy is the noone-tide of comfort , and peace is the morning ; peace is a returne to it selfe , after that it had beene tossed and driven from its desired state , joy is an ascent above it self ; peace is a rest within it selfe : joy carrieth the heart higher , it is a kinde of elation b b Gaudium a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ios. Scalig in Conject . , which if it be strong is called exultation , which is a kinde of valting and leaping of the mind , yea a leaping out of it self c c Exultatio est gaudium gestuosum , ab ex & salto . Becmde orig. lat. ling. : peace is contentment when the heart is bounded by its condition , and is not effused , and poured out of its owne channell , as the river is when the chanell is too scant or not passable ; but joy is an enlargement of the heart d d Laetus , qu. Latus . Vt moerore contrahimur , sic & gestimus gaudio . Sen. Laetis diffunditur per universum corpus calor , ac plus foris motus ejus essertur , ut tristibus intro . Galen l. 3. de causis pulsuum . Apud Cornel. a lap . in Proverb. 17.22 . Dilatatur affectus per delectationem , quasi se tradens ad continendum interius rem delectantem . Aquin. 1.2 . q. 33. a. 1. : It is called enlargement of heart , Psal. 119.32 . the heart opens it self , and is filled with the thing it loves .

3. Triumph and glorying , Triumph , and that in two things which is joy elevated , and it consisteth in two things .

1 A victoriousnesse and magnanimous conquest of heart over all things ; Victoriousnesse of spirit . when the heart is raysed to this pitch of comfort in God , all the world is brought under a man , and the greatest evills cannot daunt ; There is such a gradation as we speake of Rom. 5. We have peace towards God , ver. 1. we rejoyce in hope , ver. 2. and not onely so , but we glory in tribulation also , ver. 3.

2 A boasting and holy vaunting of heart ; Boasting in God . the word which is used by the Apostle for glorying , importeth a jetting , or strutting of the neck , e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cervix . it is often used by the Apostle for boastings , as 2 Cor. 9.2 . Rom. 2.17.23 . Chap. 11.18 . 2 Cor. 10.8 , &c. A man boasts when he is full of that which he thinkes excellent , and to adde worth and excellency to him ; when a man counts it not onely happinesse but honor to have such a God , and is not onely not ashamed of him , but in his account magnified by him ; when he is able to hold up his spirit against the proffers and terrours of the world , and doth professe to heaven and earth amidst all blasphemies , jealoufies , threats , sufferings , glory , which is in the world , that God is good , sufficient , worthy of all love , feare , and trust : I say when the heart comes with undauntednesse and full contentment , sets God against all , this is a holy boasting of God , or in God ; like that of David , I will blesse the Lord at all times , his praise shall continually be in my mouth , my soule shall make her boast in the Lord , Psal. 34.2 . In God we boast all the day long , and praise thy name for ever , Psal. 44.8 . Psal. 64.10 .

CHAP. XXXIV . The causes and roote of comfort .

NOw from the nature of spirituall comfort , let us descend to the cause and roote of it , and that wee may not run too large a compasse , we will confine our selves to the causes ; 1 Efficient , First cause efficient , God . 2 Materiall .

The efficient cause is various , but we will only pitch upon the principall working cause , which is God , who is called the God of all comfort , 2 Cor. 1.3 . f f Patrem dicens non unius misericordiae tantum , sed misericordiarum , & Deum non unius sed totius consolationis : qui consolatur nos non modo in hac vel ill . 1. sed in om●i tribulatione , &c. Bern. Serm. 5. de natal . Dom. here briefly two things ; 1 That it is of God , 2 How wrought by God .

1 That comfort is of God , this appeares thus .

1 Suppose a man dead in trespasses and sinnes , here is required the same power to give comfort , which is to give life .

2 Suppose one troubled in spirit , vexed with feares , here no lesse power can comfort then the power of God .

For comfort in this case is an act of supremacy ; as in a civill state , none can take off chaines of imprisonment , but he that put them on ; all creatures in heaven and earth cannot loose him whom God hath bound ; though all should speake well , yet if God frowne , chide , smite , condemne , this prevailes , because he is supreame ; nothing can comfort , but to have what God onely can give , as pardon of sinne , deliverance from hell , &c. and to know what God onely can reveale , as whether sinne bee pardoned , God reconciled , &c. these things God onely knoweth , and none can know them but those to whom hee reveales them ; and farther , when God afflicts , he doth it for an end , till that be compassed , the soul lieth in the deeps ; grief and feare is to bring in the heart to Christ , therefore none but he can take it off , who is set to be the Physitian to cure the sores and wounds of a broken spirit ; and there is in the soule when God shaketh it with his power , a disposition so set towards him , that nothing can satisfie the soule but his favour .

3 Consider what comfort is : it is a strength or satisfaction of spirit . That then which comforteth , must be proportionable to , or exceeding that which may cause griefe or trouble ; now if a man bee in great affliction from the world , that which can comfort , must be something greater then the world ; or if afflicted by terrors of conscience , comfort cannot be but by one that is greater then conscience ; if death , sin , hell , wrath disquiet the soule , what good in heaven or in earth can weigh downe these , but God himself ?

Secondly , God workes comfort . First , preparing the soule . note how this comfort is wrought by God : There are three acts of God concurring in this work of comfort .

Preparation , or disposing of the soule for comfort , by giving sight . Preparation , or disposing of the soule for comfort , by giving faith . Preparation , or disposing of the soule for comfort , by giving fitnesse . Collation of the matter of comfort . Attestation , &c.

1 God illuminates the understanding to see the true fountaine and proper object of true comfort , By illumination . with the meanes and conditions of it ; till a man know the excellency of spirituall things , with their sufficiency and eternity , and till he see them haveable and attainable , either the heart is deluded with the dying vanities of this sinfull and mortall life , or held under the terrors of a guilty , accusing , misgiving and despairing conscience . Though there be incomparable worth , and most delightfull sweetnesse in Jesus Christ , yet what is this to him that dwels in darknesse ? the understanding is the gate both of life and comfort ; and as the heart rueth not what the eye seeth not , so it joyeth not in what it knoweth not . It is necessary to true and strong consolation , that a man have a sight .

1 Cleare ; Dark visions breed but weak comforts ; darknesse is the harbour and womb of doubts , and in this case , so far as the soule doubts , it dyes . If a condemned man have a pardon , but so written either for letter , or language , that he cannot reade or understand it though his pardon is his life indeed , ye● it is but small comfort at present .

2 Extended ; The heart cannot bee established and filled with comfort , till the latitude of the object of comfort appeare ; except the minde see things in all their due requisites , which makes them able to comfort fully , there will bee somewhat wanting to a peacefull state ; as if he see a worth , but not fitness , or if that , yet if not the possibility , or if that , yet not sufficiency ; or if that , yet not perpetuity ; I say , if any one of these appeare not , the heart will remaine unsatisfied ; what a check to contentment in a thing is this , when , though a man seeth it is good , yet he saith , it is not fit for me , it pleaseth not , or it is not possible , I cannot obtaine it , or it is not sufficient , it will not serve my turne , or it is fading and not certaine , I may lose it againe ?

3 Actuall ; For not knowing good , but minding good doth comfort , habituall knowledge doth not comfort ; it hath a power to comfort , but till our knowledge be actuall , it gives not actuall comfort ; it is but as fire in the Embers , which warmeth not except it bee blowne up ; the rich promises laid up in a knowing man , is but as bread in the Cubbord , which except by actuall knowledge the minde feed upon , it starves . If a man have much wealth in his Chest , except he take it forth for his use , wherein is he happier than a begger ? though the Well be full of water , yet except a man draw it out , he may thirst : We must not forget our consolation ; unmindfulnesse breeds uncomfortablenesse ; when therefore God will give comfort , he is the remembrancer of his people .

4 Serious ; For fleeting thoughts breed flashie comforts ; passant viewes and glances of the minde cannot raise a setled comfort , nay rather they discomfort as much by their vanishing , as they comfort by their presence . The fruit of such sights of God , Christ , heaven , &c. yeeldeth a present , but a transient blaze of joy , like fire in straw , soon up , and soon downe ; yea , this sweelnesse leaves a bitternesse , and wounds the heart to lose that so quickly , which i● had so happily ; so that by such transitory gusts , the soule learnes more indeed how to prize the things for sweetnesse , and how to lament them for their absence ; & not his comfort , but his sorrows are increased by such cursory viewes ; howsoever , this is sure , except our light be permanent , our comfort will be transient , and the heart will be still unsatisfied ; these fits of glaring light , are but like night-lighinings , which make not day ; it is night still in the soule , because the Sun sets over it ; when therefore God comforteth , he fixeth the eye of the soule upon himself , and the good things of his grace .

The second act of preparation of the heart for comfort , is working of faith , By working faith . which is the main organ of comfort ; though a man know the Gospel , yet except he beleeve it , all the glorious treasures of grace and mercy in it , are but as a golden dreame , or a pleasant tale , or as a fire which is painted on a wall , which yeelds neither light nor heate : the word profiteth not him that belee●eth not . This was the case of the lews , they had great promises made to them , But the Word preached did not profit them , not being mixed with faith in them that heard it , Heb. 4.2 . g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . h. c. Caleb & Joshua ; qui soli crediderunt : sic Chrys. Theoph. Oecumen , At intelliguntur potius ipsi Judaei . Par. &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Vt vinum aqua temperatum fit mitius & utilius infirmis , ita ardua illa promissio opinione major & incredibilis , non admis●a side , non profait . Cornel. à lapide . à cibo bene condito ducit Metaphoram . Camer . in Respons. ad Quaest. in Hebr. at 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Legunt Syridc . vers . Beza . Marian. Estius . Aug. in Psal. 77. &c. As exceeding strong drink not tempered , and qualified , profits not nature , so those great promises so much exceeding opinion , and expectation of reason , not being mixed with faith , did not profit them ; or as some conceive , the Metaphor lyeth thus ; as he that drinkes of an empty cup , so were they not beleeving , the promise to them was but as an empty cup ; or , as in the margin of out Bibles , they were not united by faith to them that heard , i. e. to them that beleeved , so that they had not the same benefit by the word .

Faith then is a necessary requisite , and that 1. as a condition upon which comfort is given . 2. As an instrument by which it is received ; for faith gives the promise a life and subsistence , though not in it selfe , yet in us ; except the Gospell be beleeved , it hath no dwelling , no roote , no power , no life , no being to us , but is as a thing that is not ; therefore God works faith which doth enable and dispose the soule to sucke sweetnesse from the breasts of consolation : Joy and peace are fruits of faith . Now the God of hope fill you with all joy and peace in beleeving , that you may abound in hope through the power of the Holy Ghost . Rom. 15.13 .

The third act of preparation , Thirdly , Sanctification . is sanctification ; which is simply necessary to true comfort ; 1 As a condition of the Covenant , for without holinesse no man shall see God ; Heb. 12.14 . 2 As disposing the soule ; for these two things are required to make a man capable of comfort .

1 Life ; When a man is dead in himselfe , he is dead to all things , and all things are dead to him , the best cordialls are no better then puddle water , the richest jewells no better then the mea●est trash to a dead man .

2 Sutablenesse : What comfort doth apiece of flesh yeeld to a sheepe ? and what is a rich pasture to a man ? that onely is comfortable that is good to a man , and that onely is good which is convenient ; the best dish is but as poyson to him who hath an antipathy against it ; the nature of man is such , that since it forsooke God , it so cleaveth to the creature , that till it be healed it is not capable of spirituall comforts , and could no more live in God then a Fish in the ayre . There is a certaine compasse of goodnesse which every creature walks in : the world is divided among them , and every sort of creatures hath its latitude , which is bounded by its particular forme and disposition ; the Fishes keepe below in the waters , their walke is in the deeps ; the beasts in herit the earth and goe no higher , they minde not honour , riches , learning , &c. these are the flowers of that Eden which mankinde hath in possession , and these are the highest things of a naturall man , but heaven , the Gospell , God , Christ , &c. are the portion of the spirituall man , the new creature ; man must be elevated above the pitch of nature , ( as now it is ) to live in these things . The eye is made for light and colours , the eare for sounds and voyces , the smell for favours , the minde for truths , the will for good , so every thing is fitted for its object . And as in motion there is no rest but in a sit place , so the soule could not be quieted and pleased in spirituall things , except there were a fitnesse and agreement betwixt them * * Eis solum fruimur , in quibus voluntas delectata quiescit . Aquin. S.P. 1.2 . q. 11. a. 3. . There are some velleities and imperfect motions of a naturall will heightned by the Gospell ; but these give not true comfort , because the will eloseth not ; it is easily moved from them , as a globous or round body upon a plaine , is easily moved because it hath but a weake hold , it toucheth but in a point ; but a plaine or square body upon a plaine stands fast and hath full rest , because their superficies doe agree , and they mutually meete and close together .

The second worke of God in giving comfort is collation of matter of comfort : Secondly , God comforteth by giving matter of comfort . God bestoweth things comfortable , these are the food and fuell of joy ; when God saith , Be of good cheare , be comforted , he doth not doe as those whom the Apostle reproves , Iames 2.15.16 . If a brother or sister be naked and destitute of dayly food , and you say unto them , depart in peace , be you warmed , and filled , notwithstanding you give them not those things which are needfull to the body , what doth it profit ? When God commeth to comfort , he giveth that which may comfort , precious promises , sweet mercies ; as pardon , grace , light , heaven , his favour , presence , ordinances , Christ , &c. Who is able to summe up the riches and treasures which God bestoweth upon his people as a portion to live upon ? great things in possession , greater in reversion : Oh how great is thy goodnesse , which thou hast laid up for them that feare thee , which thou hast wrought for them that trust in thee , &c. Psal. 31.19 . Isay 64.4 . h h Dic nobis qui praeparas , quid praeparas ? replebimur bonis domus tuae , sed quibus ? &c. id quaerimus quod oculus non vidit , &c. Bern. Serm. 11. in Cant. explicans illud Isaiae c. 64.4 . So that when a man shall see himselfe so fully stored , hee may with mirth and gladnesse say to his soule , soule take thine ease , thou hast much goods laid up for many yeares ; having such a portion he is a rich man , enjoying such a sufficiency as is a strong basis of rest and contentment , and makes him live a life above men , (i) (i) Dives à Divus . Varro de ling. lat. l. 4. a life only in degree inferiour to the life of Angels : that Paradise which God made for Adam was as a desart to this Sharon , those fruitfull trees were but shadows of the happinesse which is in this new Eden , the garden which God hath planted for his people .

The third worke of God in Comforting his people is , attestation : Thirdly , witnessing the soule is exposed to many controversies , and is prone to unquiet agitations ; it is hardly-satisfied ; though it have a present happinesse , yet it hath a provident and sollicitous eye upon future times , and extends her cares and feares even to eternity . Adde also unto this , the minde is hardly satisfied in that which it comprehends not , and sinfull reason will be wrangling where it seeth not its way and end , but must take all upon trust and credit : and in things of moment a serious and fearfull man is apt to entertaine jealousies , (l) (l) nam veluti pueri trepidant , atque omnia coecis in tenebris , metuant , sic nos in luce timemus , &c. Lucret and will soarce beleeve what it seeth , (m) (m) quicquid id est , timeo Danaos et dona ferentes . but though God pronounce him blessed , yet he is apt to call his tenure into question , and to cast himselfe in the sute : The doubts and controversies by which the soule is vexed , may be reduced to 2. heads ; concerning 1. the Gospell . concerning 2. themselves .

The first question is about the Gospel . There is abundance of unbeleefe in the soule ; The truth of the Gospel . it is a difficult thing and a rare thing to beleeve ; there are two things which much hinder faith .

1. A disposition in man to judge of all things by sense or reason .

2. The inevidence of the Gospell : As things are more or lesse clearely propounded to sense or reason , so they are received with assent more or lesse ; A Philosopher beleeveth more strongly , that the Sun is much bigger than the earth , or that there will be an eclipse at such or such a time , than a Country man ; when we say the object of faith is not evident , wee must distinguish of evidence : Evidence is of 1. narration . Evidence is of 2. the thing .

Evidence of narration is when a thing is so expressed as it may be understood , so the Scripture is evident and cleere .

Evidence of the thing , is , when either sense or reason apprehends it .

Thus the things of the Gospell are inevident , Such as eye hath not 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 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) (o) S.S. donat animae pignus salutis , scilicet test imonium quod silius Dei sis . of the Spirit as doth evidence the ●yuth and sincerity of grace , and consequently a personall interest in the promise , appeares farther by these Arguments .

1. Ber. Serm. 2. in Pent. Arguments 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 i● , but it evidenceth to a man particularly , that his waies are waies of sin , and consequently 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 assure● that his faith is saving , hee cannot bee satisfied in this question which now troubleth him , whether hee shall be● 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 mi●● 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 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 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 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 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 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 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 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 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 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 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 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 heaven 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 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 they come from Heaven , yet like plants that are carried out of their native soyle and climat , keepe not their sweetnesse in a constant height ; a man warmeth himselfe at the fire and is refreshed , but this refreshment weares off againe .

2. In times of great afflictions : the greatest comforts are usually found in sufferings , then God opens himselfe . 2 Cor. 1.4 , 5. The Martyres did shine like starres in the night of persecution , and abounded most in comfort , when filled most with troubles .

3. In the Ordinances lively administred ; here so much is found , that a man saith as the Apostle , it is good to be here , yea as Iacob , This is none other but the house of God , this is the gate of Heaven , Gen. 28.17 . * * Tertul. l. de fugat . Putat Iacobum hic vidisse Christum : apud Cornel a lap . in loc.

4 In times of abundant sorrow and melting of heart , God often in such cases breaks in with sweet effusions of peace , as to Ephraim , Ier. 31.18 , 19 , 20.

5 At the time of Conversion , God often comes with extraordinary comfort , many ( as one observeth ) came to Christ in their sins and went away renewed ; afflicted , and went away comforted ; coming with an hell in their soules , and going away with Heaven ; having a fulnesse of joy , instead of a fulnesse of feares .

I need not make farther instances , the case is cleare that comfort may fule , yet except a man lose that comfort which he ordinarily did enjoy , hee is not deserted .

3. It is an eminent losse : 3. An eminent losse . it is not every cloud that makes night , but when the ayre is full of darknesse , 4. Not a fit , but a state of uncomfortablenesse . when the Sun is set .

4. It is not a fit of uncomfortablenesse , but a state ; an eclipse of the Sun makes not night ; hee is not a poore man that hath a present want , but hee that lives in want ; every cold blast makes not winter .

Secondly , The Degrees . the degrees of this uncomfortable state follow to be considered : there are some nights darker than others , and some winters colder than other , and there are degrees of Gods withdrawing from the soule .

1. Degree , when his quieting presence is much abated : When quickning is abated .

1. Not so full as hath beene ; 1. Not so full . God seemes not so friendly , but lookes somewhat more strangely , so that the soule complaines as Iacob , I see your Father countenance that it is not towards me a before , Gen. 31.5 . When the soule come to God , it findes not those enliveni● and refreshing visions and tasts ; the 〈◊〉 of consolation that was wont to b● filled is now but empty ; the heavens a●● not so cleere , his hopes are not so full his knowledge of his happinesse 〈◊〉 more obscured , and feares begin to ov●● flow ; the light of Gods face is darlened , and the soule is troubled .

2. Not so frequent : 2. Not so frequent . the visits of the comforting Spirit are more seldome ; God holds off as if hee were about to breake off from the soule ; it is a griefe when a friend goeth often by us , and seldome owneth us ; so it is heavinesse when the soule complaines , ( to use the words of Iob in another sense ) Lo hee goeth by me and I see him not , he passeth on also , but I perceive him not , Iob. 9.11 . Time was when the soule had good newes from Heaven every day , but now she is like the wife , who when her husband is gone far from her , heares but seldome from him : returnes are not so quick at a great distance ; God is so sparing in manifestations of kindnesse , that the soule thinks it long ; How long wilt thou forget me oh Lord , for ever ? how long wilt thou hide thy face from me ? Psal. 13.1 . Is his mercy cleane gone for ever ? doth his promise faile for evermore ? will the Lord cast off for ever ? and will hee be favourable no more ? Hath GOD forgotten to bee gracious ? hath hee in anger shut up his tender mercies ? Psal. 77.7 , 8 , 9. My soule fainteth for thy salvation , I hope in thy word , mine eyes faile for thy word , when wilt thou comfort me ? Ps. 119.81 , 82.

3. Not so permanent ; 3. Not so permanent . God comes and goes : the day of their peace is often overcast , the comforts which did flow , ebb againe ; the soule is grieved as much with Gods sudden departure , as delighted in his gracious presence ; it hath not so constant health , but is well onely by fits ; the soule that was as a dwelling-place to her friend , is but as an Inne now ; Hee whom shee loves comes rather as a stranger and as a passenger than an inhabitant , so that here you may heare the Prophets complaint , Oh the hope of Israel , the Saviour therof in the time of trouble , why should 〈◊〉 thou be as a stranger in the land , and 〈◊〉 way faring man that turneth aside to tarry for a night ? Jer. 14.8 . Comfort come like thin clouds that yeeld sweet showers , but are soone gone ; the gourd whose shade was sweet , soone withers ; th● heart is become like a cracked vessel , which though it receive much , yet holds but little ; the waters of life run out as fast as they come in .

The second degree of desertion , and uncomfortablenesse , Degree : Much quickness , but no quietness . is when there is much quicknesse , but no quietnesse : grace lives , but peace dies ; the soule is so farre happie , that it seekes what it hath lost , but herein unhappie that it finds not what it seekes ; it thirsts but drinkes not , it runnes but obtaines not ; holiness is in flourish , but it is the winter of comfort . David was full of holy affections , even when he was empty of consolation ; when is the heart in better case then when it cals , inquires , runneth , weepeth , sigheth , cryes after God ? yet in such a case a man may want all comfort : the richest ships may wander in the darke and be tossed in the storme : sometimes a father will frowne upon the best and dearest childe ; the most living Christian may lay himselfe out for dead , Ps . 88. Grace and peace are not linked in indissoluble society , these lovers may shake hands and part . And the more a man abounds in grace , the more grievous it is to want the comfortable presence of God ; a fathers frowne and such a fathers frowne , is bitter to so filiall a spirit ; strangenesse to strangers is not strange , but to lovers it is grievous . But it is a lesse evill in it selfe when God is with the soule quickning it , though he doe not comfort it , then when God leaveth it in uncomfortable deadnesse ; though it be more bitter to sense , yet in reason it is worse , when comfort ceaseth , and grace sleepeth at once .

3. Degree when both are gone . Degree : When neither comfort nor livelinesse , but a night of darknesse and wofull deadnesse covers the soule , when hope and love are both in a damp , so that a man is as farre from a holy and living state of heart , as from comfort , neither joying nor desiring , but being fallen from the height of living and joyfull converse with God ; he is like the prodigall brought to another life , to feed upon huskes with swine , instead of bread in his Fathers house . Many such there are who had reviving tasts of Iesus Christ , and did rejoyce to see the streames of the well of Life sweetly flowing , and with overflowing abundantly filling the Saints and themselves with comfort , but now the tree in the midst of their paradise , is to them like the withered fig-tree , the shadow and fruit of it ceaseth , and they are miserable in the losse of that which is the happinesse of those that have it , and herein their misery is so much the greater by how much they count it less . Is it not a sad thing to see a man so degenerated , that he can live without his life , and rest out of his place ? that place where hee hath had such peace and such contentment ? Oh here is an heavie spectacle ; a man hath lost his estate and he grieves ; hee hath lost his name , or health , or &c. and he grieves , but hee hath lost his God , and yet hee mournes not : he saith it is well , alas , hee is not himselfe ; when the day breakes , and the Sun sends , out her beames into this darke region ; when a spirit of truth and life shall brings this wandring creature home againe , and cause him to bee himselfe , then you shall see the man acting another part , alas , what amazement will ceaze upon him ? how will he melt , that is now frozen ? how will hee bee afflicted to see himselfe and his case , in which , now he lieth as quiet , as Peter in his chaines ? Acts 12.

4. Degree : When not onely losse of comfort but affliction of soule . Degree ; when God not onely suspends his comforts , but afflicteth the soule ; not only not continuing the staffe of living bread , but feeding them with the bread of sorrow and affliction , which he doth diverse waies .

1. 1. By rebukes of spirit : 4. waies . By rebukes of spirit : the Spirit of God comes sometimes in a way of displeasure and chides and rebukes the soule ; this David found which maketh him often cry and mourne , as the child whom his Father rebuketh ; this chiding is ,

1. A conviction of sin , not onely of the fact , but of the sinfulnesse ; God sometimes comes to set out a sin unto man , and then it is very dreadful ; such a terror and astonishment ceazeth upon him by a full sight and sense of sinne , as that if there bee not a supporting hand of grace and mercy extended to him , he cannot stand under it . Sin is a strange thing , and if God should pull off the visage of this monster , and discover fully the fearefull nature of it , it would be a but then too heavie to be borne ; now then when God conceales his love and reveales guilt , it must needs be bitter : when a man seeth his inditement , but hath not his pardon , it must needs bee grievous .

2. Opening the desert of sin , and shewing a man into what a gulfe he hath cast himselfe , that now in justice and in sentence of Law , he stands condemned to eternall death ; when the grace of the promise is obscured , and the justice of the Law lively presented , it must needs cause a man to feare much . Now saith God , see what I may doe , I may cause all thy welfare to passe away like a cloud , and bring in a deluge of woes upon thee ; I might shut thee by a decreed banishment from my presence , and cast thee as a stone that is hurled from a sling , into hell for ever . Such words as these are heavier than mountaines ; when the soule seeth that vastnesse of eternity filled with death and sufferings , and seeth not the refuge in the Gospel , this is a great shaking to the soule .

3 By holding the eye upon these sad things , so that whithersoever a man turnes , his sinne is with him , and hell before him ; the cry of sinne , and the curse of the law is ever in his eares ; My sinne is ever before me , Psal. 51.3 . It was also Iobs sad case , that the sinnes which he thought he had beene rid of long agoe , returned upon him , and did so cleave to him , as if they had been his possession , Thou writest bitter things against me , and makest me to possesse the iniquities of my youth ; thou puttest my feete also into the stockes , &c. Job . 13.26 , 27. this is an heavy thing , when God continueth in this way of displeasure , breaking the spirit with these grievous charges .

4 By menacing outward or inward troubles , as he did to David when hee had sinned greatly against him , he told him what he would doe , how he would follow him with evills for ever , and that his posterity should rue his folly ; and when he had numbred the people , what a severe way did God take ? now temporary evills , especially spirituall , are often very grievous ; when God shall say I will shut up my peace , and my comforts from thee ; thou rebell and ungratefull wretch , thou shalt no more see my face as thou hast done ; others shall drinke but thou shalt thirst , others shall rejoyce but thou shalt mourne , I will no more meete thee as I have done , I will spare thy life , but I will not shew thee my favour all thy dayes , thou shalt live dubiously , and dye anxiously ; I say , when these words are heard , what an heavy case is this ? how did David even wast himselfe with grieving , when God did estrange himselfe ? Psal. 32. Psal. 51.

But when God shall menace not onely this , but hell and eternall death , this is farre more grievous ; but this God doth even to his owne , and sets it on so strongly , that hee makes often their spirits to waste , and their strength to consume . David and Heman were drenched in these deepes ; and how grievous were their complaints ?

2. 2. By tradition of the soule . 1. Into its own hands By tradition of the soule .

1. Into its owne hands : the heart of a man is the greatest tyrant , and cruellest monster against it selfe ; it is more a divell than the divell : he needs no furies to fulfill his troubles , who is given up unto an accusing spirit ; e e Nihil est miserius quam animus hominis conscius . Plaut. This is grievous . it hath cries , clamors , stripes , stings , wounds , deaths ; it will be law , witnesse , plaintife , judge , executioner ; chaines , rackes , gibbets , what not ? hee hath a hell within him that is in such a case ; For consider

1. The temper and nature of the soule , it is receptive of much evill and misery , and very active , and this activity is improved to selfe affliction . 1. Byguilt , which is as powder to the flames , or as the windes to seas , which makes them to rage and boyle . 2. By the weapons , which the heart disquieted hath against it selfe ; an eternall God , and a just Law . 3. By unbeleefe ; by which the soule is made naked to her owne blowes ; a guilty conscience strikes the promise out of a mans hand , and drawes the sword and sheathes it in the soule ; it undermines all forts , and batters downe all comforts in former evidences , as wals of paper ; it cuts off all reliefe , and presents God unwilling to hearken to any reconcilement ; and it hath also many abettors , which contribute strength to make this man more bloody ; as temper of body , which powers in abundance of darke and black thoughts and passions , and the Censures of others , who by their cloudy aspects , and rejecting carriages , do sharpen the sword in the hands of an unbeleeving and accusing conscience , that it may make more gastly wounds , and draw out fuller streames of blood : Thus the soule , like the man that fell into the hands of Theeves , is left halfe dead ; distracting and accusing thoughts , are worse than robbers ; a man may say of them , what David said of Goliahs sword , There is none like that , 1 Sam. 21.9 . Here is a soare battell , when the soule like Saul , fals upon its owne sword , 1 Sam. 31.4 .

2. The power of God ; God hath given to Conscience a commission to afflict ; God hath a hand in all things , working and ordering ; hee can send Hornets into the soule , even stinging thoughts , and piercing feares . He ruleth much in mens spirits , and in these seas raiseth stormes at pleasure ; though hee worke not despairing thoughts in his , yet he ordereth that unbeliefe which is in them ; and as he orders the finfulnesse of mens hearts this way or that way , not being a cause of it , so hee doth in this case ; yea hee doth present sin and wrath so , that the heart being left to its owne darkenesse and unbeliefe , cannot but be a cruell and active enemie against it selfe ; and now as the Prophet said in that case , so it may be said to a man in this case , Oh thou sword of the Lord , how long will it be ere thou be quiet ? put up thy selfe into thy scabbard , rest and be still ; how can it be quiet , seeing the Lord hath given it a charge against Askelon , and against the sea shoare ? there hath he appointed it . Jer. 47.6 , 7.

2. 2. Into Satans hands Into Satans hands : God may leave his people much to the will of Satan , as he did Iob , and he out of envie at our happinesse , enmity against God , hatred of us , is willing to improve all his skill and power to afflict the Saints ; so that a man may here take up that complaint ; His troupes come together , and raise up their way against mee , and encampe round about my Tabernacle , Iob 19.12 .

5. Degree : Degree : When to all this , other evils are added . when to all this he adds an accumulation of other miseries ; as , 1. the disfavour of the Saints , this is a great cutting to an holy heart , for hee construeth their favour and disfavour to be the reflexion of Gods ; and inded , oftentimes God sets on his Children against such as hee is displeased with , as a Master of a family saith to his houshold , concerning a child which hee will correct for much stubbornnesse , shew him no countenance , eate not with him , keepe not with him ; so here God saith , with such a one have no amity , no fellowship , no familiarity : it was a great griefe to Iob , and he complaineth of it ; Hee hath put my brethren farre from me , and mine acquaintance are verily estranged from me , my kinsfolke have failed , and my familiar friends have forgotten me , they that dwell in mine house , and my maids count me for a stranger , I am an aliant in their sight ; I called my servant , and he gave mee no answer , I intreated him with my mouth ; my breath is strange to my wife , though I intreated for the childrens sake of mine owne body ; yea young children despised me , I arose and they spake against me ; all my inward friends abhorred me , and they whom I loved are turned against me , &c. Job 19.13.20 . You see sometimes , how even the nearest friends fall off with God , and when divine grace is clouded , nature it selfe is also clouded : Heman also found this evill to all his evils , Thou hast put away mine acquaintance farre from me , thou hast made mee an abomination to them , Psal. 88.6 .

2. The losse of worldly comforts , as peace , liberty , estate , &c. this was Iobs case . Now when the soule is bereft of all comforts from heaven and from earth , it is an heavie case .

3. The losse of the meanes of grace : God may remove his Candlestick and take away the Shew-bread , the doores of his house may be shut , or a man may bee imprisoned by sicknesse , so that the clouds above , and the springs beneath failing , breed sore distresse .

6. Degree : Degree : When all this is continued . When all this is extended and continued , so that a man complaines not of dayes , but yeares of affliction ; a man may lie long in this miserable plight , like Paul and his company , to whom neither Sun nor Stars appeared for many daies , a a Nec mihi dant stellae lucem , nec Cynthia lumen , Causin . aenigm 8. Acts 27.20 . Hence come those mournefull sighings , Lord how long ! will the Lord cast off for ever ? will he be favourable no more , &c. How many are the dayes of thy servant , Psal. 119.84 . I am afflicted and ready to die from my youth up , Psal. 88.15 .

There may bee much praying that God would breake these darke clouds , and shine upon the soule , a man may cry with Iob , Oh that I knew where I might finde him , that I might come even to his seat , cap. 23.3 . and with the Church may call after him , yet may complaine , Behold I goe forward , but he is not there , and backward , but I cannot not perceive him ; on the left hand , but I cannot behold him , he hideth himselfe on the right hand that I cannot see him , Job● 23.8 , 9. I sought him but I could not finde him , I called him but hee gave me no answer , Cant. 5.5 . Thou hast covered thy selfe with a cloud , that our prayer shall not passe through : when I cry and shout , hee shutteth out my prayer , Lament. 3.8.44 .

A man may seeke him in the Ordinances yet not finde him , yea his sorrow may increase ; God may seem angry with his prayer , Oh Lord God of hoast how long wilt thou be angry with the prayer of thy people ? Ps. 80.4 . And the Word may seeme to bee against him , and may make his wounds sorer , so that those words may well be taken u● by this afflicted soule ; If I goe into the field , then behold the slain with the swor●● and if I enter into the City , then behold them that are sick with famine ; hast th●● utterly rejected Iudah ? hath thy soule l●●thed Zion ? why hast thou smitten us , 〈◊〉 there is no healing for us ? wee looked fo● peace and there is no good , and for the ti● of healing , and behold trouble , Jor. 14.18.19 .

CHAP. XXXVI . The effects and consequent of this sad condition .

IN the next place let us view the effects and consequents of Gods withdrawing , and leaving the soule in this uncomfortable case . The effects are various according to the quality of the persons thus deserted , which are of two sorts .

1. Sleeping , 2 Awakened .

First for the sleeping Christian ; First in the sleeping soule . when he falls from a comfortable enjoyment of God , as he is senselesse in a great measure , so he is ,

1 Carelesse , he sets not himselfe to regaine his lost friend , but lyeth bound in chaines of sloath and sleepe , as it is supposed David did , till Nathan came to him , to rouze him out of that slumbring state . It is strange to consider how farre a living man may be overtaken with fits of deadnesse , and how hee may bee so infatuated that he may bee robbed of his comfort , as Sampson was of his strength , when hee was asleepe .

2 Declining in affection and vigour of an holy walking with God : he now is hardly drawne to him , and soone drawne from him ; hee comes unwillingly , and abides with him unchearefully ; he comes slowly , and goeth quickly ; having lost his first love , he hangs the wing , and flags in duties .

3 Aptnesse to be drawne to evill : having lost his comfort and his ancient vigour , hee is easily perswaded to start from God . God lyeth lower in his affection , which is the bond of the soule , and being cooled in love hee is more easily overcome ; while the soule is delighted in God , it easily contemneth all vaine delights , but now it becomes a prey to Satan in his tentations . Solomon fell strangely , when hee fell from God . The heart will pitch upon something ; and if it have not its contentment in God , it will hunt for it in the world ; hence it is that many descend from heaven to earth , and fall from a glorious height of comfort in and from God , to a worldly and sensuall condition , feeding upon vanities , and filling themselves with the creature ; so that their life is but a diversion to present contentments .

Now from these dull and sleeping persons , In the awakened . wee come next to such as are awakened , to view what operation this mournfull state hath in them ; Among these , there are different workings , Evill , Good .

First of the evill effects , or consequents . Evill effects .

1 Heartlesse complaint ; this is found in some , Heartlesse complaint . who though they are in a degree sensible of their losse , yet are not sensible enough , so that though they complaine and grieve , yet their sorrowes are not deepe enough , they feele a burthen upon their spirits , but they can beare it , the heart is affected , but not afflicted .

2 A fruitlesse complaint ; Fruitlesse . some are of a whining temper , apt to fill the eares of all their familiars , with sad relations of their mournefull case , but there is little else to be found besides complaints ; the soule humbleth not himselfe before God , nor contends in prayer , nor striveth by the ordinances , and holy walking to finde what it hath lost . These men are like the sicke man who lyeth grieving himselfe , but no way seeking in earnest to help himselfe ; or like Issachar crouching under his burthens . Such spirits as these are of a stubborne temper , and they have cause to expect such multiplyed uncomfortablenesse as shall enforce them to seeke after God with more seriousnesse and strength . David stucke and came not off to a full endeavour of reconcilement with God ; till night and day the hand of God was heavie upon him so that his moy sture was turned into the drought of Summer , Psal. 32.4 .

3 Great unquietnesse g g Afflictu● vitam in tenebris luctuque trahebam . virg Aenead. 2. , Great unquietnesse . in some the apprehension of losse of communion with God , and sight of his displeasure workes to the height indeed , yea so farre that it workes a Fever or rather a frenzy in the soule .

1 Hard thoughts of God ; as if God were implacably incensed , and so departed , Hard thoughts of God . that he would never more returne ; that he hath forgotten to bee gracious , and hath shut up his mercy for ever , so that there is no hope ; hee will not heare my prayer , he hath passed a doome upon me and it must stand . He is in one minde , and who can turne him ? and what his soule desireth , even that he doth : & he performeth the thing that is appointed for me , therefore am I troubled at his presence ; when I consider , I am affraid of him , for God maketh my heart soft , and the Almighty troubleth me , Job 23.13 . Sadnesse and feare cloud the understanding , and cause monstrous apprehensions h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. hom. 2. ad Antioch . .

2 Hard thoughts of themselves ; reflecting upon the time past as on a course of hypocrisie ; Of themselves . upon the time present , as a state of death , and looking upon the future , as without hope : my sinnes are so mighty , that they wil not be subdued ; and so many that they will not be pardoned : God cannot shew mercy to me , I shall surely dye ; I am counted with them that goe downe into the pit , free among the dead , like the slaine that lye in the grave , whom thou remembrest no more , and they are cut off by thine hand , Psal. 88.4 , 5. Thou hast removed my soule farre from peace , and I forgot prosperity . And I said , My strength and my hope is perished from the Lord , Dreadfull passions . Lamentat . 3.17 , 18.

3 Dreadfull passions ; as tremblings and shakings ; Feare came upon me , and trembling , which made all my bones to shake , Job 4.14 . The haire of my head stood up i i Id propterea fit quod in●rorsum refugiunt spiritus , cutemque destituunt , Becm . de orig. ling. l●t . obstu●ui ste ●erantque come . Virg. vers. 15. Marke me , and be astonished : when I remember I am afraid , and trembling taketh hold of my flesh , Job 21.5 , 6. sometimes also roarings are heard from these men ; My bones waxed old through my roaring all the day long , Psal. 32.3 . My sighing commeth before I eate , and my roarings are poured out like the waters , Job 3.24 . Yea , so great is the anguish , that oftentimes the body is wasted . I am as a man that hath no strength , Psal. 88.4 . k k Animi aegri●udo morbus potentissimus , animi dolor corporis languorem parit . Comicus . Vid Aquin. 1.2 q. 3● . a. 4. Yea sometimes they are tyred , and weary of themselves , and of life . My soule is weary of my life , Job 10.1 . Wherefore is life given to him that is in misery , and light unto the bitter in soule ? which long for death , but it commeth not , and digge for it more than for hid treasures ; which rejoyce exceedingly , and are glad when they can finde the grave . Why is life given to a man whose way is bid , and whom God hath hedged up ? Job 3.20 , 21 , 22 , 23. In a word , they thinke they can never complaine enough , they account their misery beyond all words . Oh that my griefe were throughly weighed , and my calamity laid in the ballance together , for now it would be heavier than the sand of the Sea , therefore my words are swallowed up , ( or I want words to expresse my griefe ) for the arrowes of the Almighty are with me , the poyson whereof drinketh up my spirit , the terrours of God doe set themselves in array against me , Job 6.2 , 3 , 4. And when the soule hath exceeded all eloquence , and past almost all humane bounds of language and expression ; it is not satisfied , but thinkes it falls exceeding short of uttering her misery : My stroak is heavier than my groaning , Job 23.2 .

But all this is not a right carriage of the spirit , such passions would befit such as have a God without mercy , and distresse without a promise , and without a redeemer . Faith is suspended when these clamours are heard , and the soule forgets the freenesse and fulnesse of grace , when it is thus transported out of it self , and from its hopes .

Secondly , Good effects . The good effects of such uncomfortable eclipses of Gods favour and presence follow , which are ,

1 Sorrow , great sorrow ; thou hidst thy face and I was troubled , Sorrow . Psal. 30.6 . the heart should not , yea ( if it be in due temper ) cannot rest without God ; his absence is worthy to bee lamented , whose presence is most worthy to bee prized .

2 Longing desires of Gods gracious returne , Desire after God . the soule thinkes delaies grievous m m Etiam celeritas in desiderio est mora . P. Syri . Desideranti invisa est quaevis mora , desiderium acuit absentis vicinitas , post spem omne desiderium impatientissimum est . Quamdiu differtur spes aeternorum , affligitur anima fidelium . i.e. vel pro dilatione bonorum quae amat , velpro illulion malorum quae tolerat . Beda . ; hope deferred maketh the heart sicke , Prov. 13.12 . The Church saith she was sicke of love , Cant. 5.8 . The heart that hath had a sense of Gods sweet presence , cannot bee satisfied without him , but counts all things nothing till it regaine him , who is to her as the Sunne to the world , and the soule to the body .

3 Repentance , and humbling of soule , Repentance . it seekes what unhappy and accursed thing hath raised this cloud betwixt God and her , and falls downe at his feet , confessing , weeping , and begging his favour in Jesus Christ , willingly grieved and ashamed ; it counts not this sorrow bitternesse , but hath some sweetnesse in it n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Rhet. Lachryma animae amarae , & dulces sunt ; amarae , propter absentiam boni , dulces propter certitudinem inveniendi , &c. Savanarol . med . in Psal. Qui Regis Israel . .

4 Subjection to all conditions of agreement : It saith , Subjection Lord , impose , demand what thou wilt , I count nothing too deare for thee , I count the gaine of the whole world losse for thee , and will deny my selfe for thee ; If my heart draw backe , draw it on to thee ; as farre as I am able to sacrifice my selfe to thee , I doe it . Thus the soul sets on towards God , inquires for him in all meanes , will not be put off ; it falls not by despaire , or sleepes in sloth , but faith holds up hope , and hope keepes up indeavours , and it cannot be quiet without God .

There are two maine Causes of the restlessenesse of the soule without God . Causes why the soul cannot bee quiet in this case .

First , The condition of the subject .

1 Tender ; the soule , but especially in a beleever , From the subject . when hee is in a living state , is very sensible of any evill , especially of the greatest evill ; Tender . a mans sorrow , is as his sight is ; therefore where hee seeth God , and hath a knowledge of him in his excellencie , the losse of him is grievous o o Summi deloris causa summum gaudium est . Sen. : all evils on the body are but as the rending of the garment ; but griefe in the soule , is as the tearing of the flesh : A wounded spirit who can beare ? Prov. 18.14 . outward evils are but as the breaking of the out-works ; All sense in the body is from the soule , therefore the soule must needs be most sensible .

2. It is spirituall : 2. Spiritual if the body bee in miserie , externall things may helpe : in sicknesse , physick p p Omnes humanos sanat medicina dolores Propert. Eleg. l. 2. ; in want , reliefe ; in famine , bread ; &c. but when the soule is in distresse , all the world is but like a great cipher , it amounts to nothing : Heaven and earth is but as a shadow , nothing but God can quiet q q Tranquillus Deus tranquillat omnia , & quietum aspicere , quiescere est . Bern. in Cant. 23. . As the body is not satisfied with things spirituall , so the soule is not contented with things corporall : there must bee a fitnesse in the object , else it moves not ; as the eare is not pleased with light and colours , nor the eye with sounds . The soule therefore being spirituall must meet with that which is spirituall and proper for it , else it is not contented ; every living creature hath an appetite and sense carried to some things , and out of that compasse it hath no quiet : as take a beast , and you shall never satisfie him , but with pastures and such things as he affects ; and take a man , and he must have other things , things of higher worth , sutable to his nature ; and take a spirituall man , whose soule is illuminated and drawne out to higher and more spirituall things , and him you cannot quiet with a thousand worlds , without interest in Christ , and the favour of God ; the spirituall man is carried to things spirituall , as the naturall man to things naturall . And as a naturall man cannot be quieted without naturall accommodations , and enjoyment of such things as sute with him ; so the spirituall man cannot have rest without his spirituall treasure .

3. It hath pitched upon God by faith and hope ; It hath pitched upon God . it hath devolved it selfe upon him , and that for eternity , and in the businesse of life and death . Now if a man were passing over a deepe and swift torrent , and when hee is upon these deepes , shall feele the bridge cracking and sinking , it must needs let in a sea of feares and amazement upon him . And how can it bee that when a man seeth the vastnesse of eternity , the greatnesse of sinne , the terrors of the wrath that burnes like fire , and hath in his agonie throwne himselfe upon God in Christ , and now is doubtfull whether Christ will owne him , or take any care of him , I say how can it bee but hee should bee in great distresse ? at such a time when God withdrawes his comforts , every thing that may afflict stands forth in greatest strength , now death is death , and sin is sin , and the soule feeles the weight of every load ; comfort lightens all burthens , and when Christ is present , all evils vanish , and discouragements scatter as a mist , but when that is gone , then those evils gather like clouds of fire and blood over the soule , and those miseries which did lie as conquered men , doe rise up with renewed strength ; and what a sad time is this , when the soule seeth her danger , and not her refuge ; her wounds , but not her cure ? nay to see him that is her only trust , not onely not to be with her , but against him ? it hath chosen him as her chiefe treasure , therefore can no more be without him , than without her selfe .

4. It hath had hopes of Gods favour : time hath beene , It hath had hopes . when it saw it selfe in the armes of Christ , and walked with some assurance that it had a friend in Heaven ; and therefore seeing now her hopes to wither , and those golden daies to passe as a pleasant dreame , it cannot but be much afflicted . This shall be the bitternesse of the anguish of unsound hearts at last , who after they have fed their soules with hope , and have run out their daies in a paradise of imaginary happinesse , finde when they come to die , all those joyes , and all that confidence to spend themselves like a vapour , and the leane kine to eate up the fat ; sorrow and everlasting perdition comming instead of joy and salvation which they looked for : oh who can utter this misery ! a man hurled from a pinacle of high and glorious hopes , into a depth of eternall woe ! By this wee may guesse what it is for a deserted soule that hath reckoned long upon high things , and now seeth such a change , that it is forced to count it selfe deceived , and to exchange her living hopes , for killing feares ; and whereas she thought her selfe a child , to bee cast forth as a stranger , yea as an enemy .

5. It hath had much in communion with God and Christ : 5. It did enjoy God time was when the man was kindly used , when God conversed with him , as a man with his friend , when he invited him often , and entertained him in love , and powred in much of heaven upon him : therefore now to see God estranging himselfe , yea frowning , chiding , arming against him , cannot but bee a cutting to his soule . David having lost the liberties of the ordinances , which were better than his kingdome to him , sits downe in heavinesse , as one taught by the experience of his former happinesse , the deeper to lament his present misery ; When I remember these things , I powre out my soule in me , for I had gone with the multitude , I had gone with them to the house of God , with the voice of joy and praise , with a multitude that kept holy day . Ps. 42.4 . And this was the affliction of the Church that she lost him , in whose presence she had received such abundant comfort , Cant. 5. the more the soule hath had of God , the more bitter is her losse of him .

Secondly , 2. From the object , in respect of 1. Quality of it . the object is such as if you weigh it , you will see that a man cannot be at rest when God holds back and leaves him in this dolefull case .

Consider , first , the quality of the object : there are three things in God which cause the wound of an afflicted spirit to bleed much :

1. 1. Goodnesse . Goodnesse , because God is good , therefore his disfavour is a great affliction , this sweet balme the heart in such a day will turne into a sharpe corrosive , and out of this sea of comfort will draw bitter waters , this golden mine which is a rich treasure unto others , yeelds that which the heart turnes into iron rods , and sharpe swords to wound it selfe For first if it apprehend his goodnesse to bee his kindnesse and gracious disposition to pitty and mercy , then it reason heavily ; oh unhappy wretch , that there should bee so sweet a fountaine , and I should not drinke of it ; that streames should flow forth towards thousands , & none to me ; I envie not others happinesse , but I lament mine owne misery ; that I should die in the midst of life , and perish in the midst of salvation : God is so good , so ready to shew mercy , that sure he is highly incensed against mee , who seeke , and call , and cry , yet am not relieved ; if my wickednesse were not very great , yea if I were in his heart at all , surely he that is so good in himselfe and unto thousands , would not thus reject me ; I am tossed night and day , and carry an hell in my soule continually ; and if I were not as an enemie in his eye , if I were a child , his bowels would not hold , I should surely be received : who can reckon the heavy conclusions which the heart will draw against it selfe ? it is so disposed to its owne hurt , that not onely against faith , but against reason it will afflict it selfe ; turning the Sun into darknesse and the Moone into blood , setching misery out of mercy , and hell out of heaven . Or , if secondly , the goodnesse of God be taken for his holinesse , and perfection , then they reason thus , surely I am very evill whom goodnesse rejects ; if I had any sparke of good in me , God would not cast me off ; but certainely he seeth my abundant naughtines , therfore he setteth himselfe against me . Thus sundry waies the goodnesse of God makes the hiding of his face , and the manifestation of his displeasure to be very grievous .

2. Greatnesse : When a man apprehends the Majesty of God , the feare of his disfavour , fals heavy upon him ; Who knoweth the power of thine anger ? even according to thy feare , so is thy wrath , Ps. 99.11 . The favour of a man of power , is of much worth , and there is power in his wrath ; The wrath of a King is as the roaring of a Lion , but his favour is as dew upon the grasse , Prov. 19.12 . The wrath of the God of power is terrible as thunder a a Fulmen est ubi cum potentia habitat iracundia . Sen. ; and as b b Leonis voci tontus naturaliter inest terror , ut multa animantium quae per celeritatem possent impetum ejus evadere , rugientis ej us sonitu velut quadam vi attonita atqu●●icta deficiant . Ambr. hexam . lib. 6. cap. 3. the beasts fall downe astonished at the roaring of a Lion ; so the soule is overwhelmed , when so glorious Majestie is incensed .

In God there is a twofold power .

A power , first of Authority , which is that power by which , 1. He despenseth all things , as having all in his hand , as absolute Lord and Soveraigne ; And what a misery is this , that he that hath eternall life and death , heaven and hell in his power , should seeme to be against a man ? this is the fulnesse of all evill , when hee upon whose will all things depend , becomes ones enemie : the losse of a particular comfort and contentment is great , but how much worse is the losse of all ? 2. By which hee judgeth all ; God being the Supreme Lord , holds this royalty , that all men and Angels are accountable to him in all things : now to apprehend that the Judge of all the world will not shew mercy , but will proceed in strictnesse of justice , especially when a man knoweth that he is guilty many waies , and that God is privie to all his sins , must needs bee a sore shaking to the soule . Though all friends , and ministers , yea though all Angels come in to comfort , yet it will not satisfie , because they are but subjects ; God is supreme , and his word shall stand ; As if you tell a poore trembling prisoner going to the barre for his life , hee need not feare , he shall sure escape , hee will bee apt to answer you ; alas , except the Judge say so , all that you say , will not profit me ; So will a poore afflicted soule thinke , when others come and tell him , surely your case is good , and doubtlesse you will finde mercy , and heaven will bee your portion ; Oh that God would say this to mee ; except this bee my sentence at his barre , your comforts are but as sounding brass , or as a tinckling cymbal .

Secondly , there is a power of ability , by which God is able to worke what he wils , and to execute his owne purposes ; if hee pronounce sentence from the throne of Judgement , there is no way to shun it ; if in the word of a King is power , Eccles. 8.4 . how much more in the word of the Almighty ? what makes any thing dreadfull but its power ? and all that power in the creature , is but derived from him , and limited by him ; but his power hath no bounds but his Will ; therefore when the soule is not onely in doubt of his good will , but in feare of his ill will , how can it have any rest ?

3. Eternity : God abides for ever : 3. Eternity this makes his favour and displeasure more considerable , the losse of a perpetuity wee reckon a great losse in our estates ; but what is it to lose God for ever ? and not onely to lose him , but to beare his displeasure who is eternall ? eternity , oh eternity , how doth this swallow up the soule in a day of feares ? this sets on all other terrible things with a redoubled strength , and causeth them to fall with weight more heavy than of mountaines upon the spirit : such a thought as this , he that hath all power , and lives for ever , hath forsaken me , batters the soule , as a wall of paper before a Canon .

2. Consider the relation in which God stands to a beleever ; 2. In respect of relation . he is to them in the nearest and dearest relation , a Friend , Father , Husband .

God is all these perfectly ; the closest and most active friend , the kindest and most tender father , the sweetest and most loving husband ; the losse therefore of such a one is grievous ; yea the losse of any one is great ; as if a childe lose a tender hearted father , or a friend a free-hearted friend , or a wife a kinde-hearted husband ; but if one lose a Friend , a Father , an Husband at once , this is very grievous ; But when the soule is descrted , it apprehends it selfe to lose all these , yea the best Friend , Father , and Husband , yea , her onely friend , father , and husband ; no wonder if it take up Ieremiah his sad complaint ; When I would comfort my selfe against sorrow , my heart is faint in me , Jer. 8.18 . nothing can heale but that which did wound t t Vnde datum est vulnus , contigit inde salus . .

3 Consider the operation of God : Gods operation . he hath not onely put into the heart , which he reneweth , a longing and restlesse u u Fecisti nos ad te , & inquietum est cor nostrum , don●c requiescatin te . Aug. Conf l. 1. c. 1. desire after him ; but he quickens this desire by sense of misery , and by manifestation of his greatnesse and goodnesse , that so the soule may be carryed with uncessant reachings after him ; he is then drawing the soule towards him , when he seemes to be departing ; and how can that man rest whom heaven draweth ? Gods end in afflicting the soule is not its paine , that it may wast it selfe in sighs and groanes , but that it may with more eagernesse pursue him ; so that he is secretly and strongly working in the darkest night of spirituall sadnesse , to a more full and comfortable conjunction and communion with his people : therefore it is that they seeke , and run to and fro to finde him , because God draweth them by his power ; when David was in the desart , he followed hard after God ; but what set his soule in that constant motion ? Thy right hand upholdeth me , Psal. 63.8 .

Let this suffice for the effects and consequents of Gods hiding his face , and cutting off the comforts which the soule was wont to enjoy in him .

CHAP. XXXVII . The Causes and Cure of this sad condition .

HAving seene what a wofull case a man is in when God withdraweth , let us now weigh the Causes for which God dealeth thus with his people .

Cause . 1 1 To put a difference betwixt heaven and earth . God is wont to fit his actions to times and seasons ; Israel was a childe as well as we , yea the first borne , yet that Church had not so much of him , as the Churches of the Christians : It was not a time forfulnesse , while the Church was in her Infancy ; God dealt with them as with children in minority , he gave them much of the world , and lesse of heaven ; the Spirit of adoption was poured out more fully when the Church was growne more full . And as God reserved much till the Gentiles were called , that when his guests were more fully met , he might set out more abundance of his provision ; so God will keepe the rich store of consistent and abiding comforts till the great day , that when all the family shall come together , he may poure out the fulnesse of his hidden treasures upon them . We are now but in the way , and it is fit the best should come last ; we are but yet in the morning of the day , the feast is to come ; in the meane time a running banquet , a break-fast , a taste shall suffice to stay the stomach , till the time come that the King of Saints with all his friends , shall sit downe together at the Royall Feast .

If you send your sonne to travel , you give him lesse than his inheritance , and you will send them forth by Sea and Land for your ends ; so God hath sent you abroad , you are but travellers , therefore must not thinke it strange if you meet with stormes , and weary daies , and if you have not so constant a presence of God with you . The difference of this life and the next , is not so much in the kindes of comfort , as in the degrees and continuance of them ; this life hath such a presence of God , as is with a kinde of absence . We know this , That while we are present in the body , we are absent from the Lord , 2 Cor. 5.6 .

This life is but our seed time of comfort , Psal. 97.11 . and the seed will have a time to be out of our hands , use , and sight , till the harvest come .

Now is working time , and the time of fight , and servants and souldiers must not expect any setled rest , till their service is done , and the warres cease . There remaines a rest for the people of God , Heb. 4.9 .

All the Saints that have gone before us have found ill dayes and hard times , yea Iesus Christ himselfe till his houre came that he should be glorified , had trouble in the world , yea he dranke of this cup , which wee have in hand . This makes heaven sweeter , and puts the soule upon more longings for it , because there it knoweth it shall not feare , nor sorrow any more .

Constant joyes in such a condition as this is in the world , sute not more than constant feastings in times of heavinesse ; we are freed from the power of sinne but in part , so we are but in part freed from afflictions . And it is probable , except grace were more abundant , that constant peace would have ill consequents . Paul was tempted after his exaltation that he might not be exalted . Comfort belongeth not to sanctification , but glorification , therefore the fulnesse of it is kept till wee bee set in glory . Comfort is the reward of holinesse , therefore the perfection and stability of it is kept till that time when holinesse shall be perfected ; and the perfection both of grace and peace is deferred , that when Christ shall appeare in glory , this may set out the day . When Christ came in the flesh , God powred out much of his Spirit at his ascension , and will powre it gloriously when all shall be consummate ; then Christ shall shine among all his Saints , and the fulnesse of their perfections , as the Sunne attended with all the starres in their brightest glory .

Till that time , while you are children under tuition , and at schoole , you will meet with frownes as well as smiles , and correction daies as well as play daies ; and it is well the day is comming that hath no night , and joy that hath no sorrow with it .

Cause . 2 Second Cause , in Iudgement to the world : God might send out his Saints as starres in glory , that all eyes might gaze on them , but he will not ; all things are in a mystery and hidden to the world , the graces of the Saints hid under many infirmities , and the comforts of the Saints under many sorrowes , in just judgement upon the world . God is wise and knoweth how to fit the same things for many ends . Christ came in a poore estate , and his glory and majesty was covered with a cloud and mantle of a meane outside ; and why was this ? It is true , it was for satisfaction of Justice , for the sinne of his people ; but it was also in Judgement to the world ; he was a precious one , yet because hee came not in State and pompe , he was a stone refused of the builders , and so a stone of stumbling , and a rocke of offence , 1 Pet. 2.7 , 8. And because the Gospel came not with humane dresse and externall ornament ; The preaching of the crosse , is to them that perish foolishnesse , 1 Cor. 1.18 .

God hath not stooped in the matters of heaven to sense , as he hath in the matters of the world ; he will not send unto men any from the dead , nor yet shall any walke among men with shining robes of heavenly glory . The things of this life , are seene , and tasted ; but Spirituall things are conveyed most in a spirituall way . If Adam had continued in his integrity , God would have manifested himselfe to the world as a man to his friend , and not onely faith and reason , but the senses should have beene blessed in communion with God ; but now he so disposeth of all things , that even his people walke by faith , and not by sight : he will not give such a sensible demonstration of his bounty to the world , that it may justly perish in its wickednesse , if it will not beleeve Moses and the Prophets , and if they will not beleeve the Gospel .

The world is led by sense ; though the Scriptures testifie of the excellency of redemption , and adoption , and of the great happinesse of the Saints , yet they foolishly cast away faith and the word , and run to sense ; and finding the heires of glory to be often sad , beholding not their comforts , but their sorrowes , they conclude that the way is worthlesse , and that religion is but a sower grape , and as bitter waters , and as the way of the desart .

Cause . 3 Third Cause : To establish them in more full comforts x x Nube selet pulsa candidus ire Dies . Ovid. : there was darknesse before light in the world : after the strong winde which rent the mountaines and brake the rocks , came the still voyce in which God was , 1 Kings 19.11 , 12. And as God often sends great comforts before great afflictions in the world , ( Christ was transfigured in the Mount before his great agonie in the garden ) so he often premiseth affliction of the soule before great comforts , and the soule is setled the more afterward , as the tree is rooted more by shaking : It is Gods method to bring first to Aegypt , and through the Sea , and wildernesse , and then to Canaan . The Apostle prayeth that they may bee strengthened and established , but when ? After yee have suffered a while , 1 Pet. 5.10 .

When the soule hath passed through straits , and hath seene the wonders of the Lord in the deepes , it is advantaged much , to further establishment .

1 Because that comfort and evidence which comes so immediately from God is strongest , when a man hath beene taken off from all his foundations , and God hath appeared unto him in the desart , it is a strong demonstration of his love , and wins the heart to much love , and to strong confidence ; as if a friend when he is offended , and hath us at an advantage , so that he may in justice , and can undoe us , if then he spare , and not onely so , but is as Esau to Iacob , turning wrath into love , and anger into compassionate kindnesse , this much knits us to him to love him and cleave to him , as a good and a fast friend indeed .

2 God gives much proofe and evidence of the truth of grace which he hath wrought in them , when he makes them see they had hearts that could love him , even when it was doubtfull to them whether he loved them ; when the truth of grace is evidenced clearely , it brings much comfort , and what greater evidence of an upright heart , then to follow God when he seemes to flye away ; and to love him when hee seemes to abhorre and hate them , to weep upon him in love when he seemes armed with weapons of death y y Qui nec iratum cessat colere numen . Sen Diis fruitur iratis , superat & crescit malis . ; and to powre out the soule to him , when hee seemes to be powring downe fire and brimstone upon them .

3 It gives hope that if darke clouds do arise , yet they shall be scattered againe ; the sense of former troubles may helpe to conclude that such deeps are passable ; and the soule will be apt to say there is hope concerning this z z O passi graviora : Daus dabit his quoque finem . Virg. experience of mercy is a great helpe to faith , and holds up the soule , that it will not fall so flat , and lie so long under discouragements againe ; It will helpe and furnish the heart to pray much , because God hath beene intreated in such times before ; and to say as the Apostle , having delivered us from so great a death , in him we trust , that he will yet deliver us , 2. Cor. 1.10 .

4. It workes more closing with Christ : the death of comfort occasions a greater life and strength towards Christ , both in desire of him , and dependance upon him ; and for this cause God shakes the soule with earthquakes , that it may stand faster upon its true basis and foundation ; that which at first brings the soule to Christ , is his worth , and our need : and the more wee see our selves necessitous , the more our hearts gather in to Christ ; the soule must have some rest , and if it finde none within nor without , it is carried to Christ , as Noahs Dove to the Arke ; That which is the first coard to draw to him , hath also a strength to bind to him ; therefore God gives his people sad visions of sin , and wrath , that by being shaken , they may roote themselves more in Christ ; this was Gods great ●ime to set up his Son , as the hope and helpe of his people , and as that glorious meanes , by which hee may diffuse the beames of his mercy and love upon men ; and hee loves to see the Saints advancing him , by flying to him and abiding in him .

And the more they goe forth to Christ , and seeke the Father in the Son , the more they are blessed ; Christ is the rock of the Saints , and when they are knit to it , they stand fast ; the nearer they are to Christ , the nearer are they to all happinesse ; God will not looke friendly upon the soule but through Christ ; he will not poure out the spirit of comfort but through him ; and as comfort comes by comming , so the oftner the soule comes , and the more it converseth with Christ , and resteth on him , the more comfort it will finde at last : Christ will tell you many secrets , and open his fathers bosome to you , when you stick close to him .

And this advantage comes by desertions , that the soule is so frighted with those stormes which it met with , that it is afraid to bee any more out of its harbour ; but seekes to dwell under the wing of Christ , and to keepe closer to him than ever it did before ; and so this affliction brings forth the peaceable fruit of righteousnesse in them which are exercised thereby , Heb. 12.11 .

Cause . 4 4. Cause : The correcting and healing of some evill in his people : He doth it for their profit , that they may be partakers of his holinesse , Heb. 12.10 . There are many things in the Saints which are very repugnant to that filiall state , in which they are set by grace ; and it is no wonder if God take such courses , wherein he seemes not to bee a father to them , that are not as children to him : I will instance in some particular evils , which God will not beare with , but doth visit in his people , with this and other rods .

1. Deadnesse , and dulnesse of heart : Sometimes living men are in a livelesse state , their hearts are so benummed that they seeme to lye among the dead ; the former vigor and activity of their graces is gone , and they are become barren and unfruitfull ; now as in a lethargie , or apoplexie , Physitians use strong and sharpe medicines ; so God casts the soule into a feaver , to get off this stupidity , and hangs their soules over the mouth of hell , and makes them to drink of that cup of red Wine , the dregs whereof the wicked of the earth shall wring out and drinke , Ps. 75.8 . that by this strong potion , he may quicken their dull and sleepie spirits . Deadnesse is such a state , in which a man is neither receptive nor active , neither fit to receive good , nor to do good ; and such a case is not tolerable : for in this , Gods ends are stopped ; for he calleth out his people to be vessels to receive mercy , to hold forth his name ; but he can doe neither that is dead : Nature it selfe loves not a dead thing , it is both unusefull and uncomely , for where life faileth , there is corruption ; as in the body , a mortified member doth putrifie , and not onely it selfe , but others ; therefore as a man useth all meanes to recover the life and spirits in his body , so God doth with his people : David lay in a slumbering drousinesse a long time , but at last when he lay like Ionah , sleeping by the sides of the ship , hee sent a storme into his soule to awake him , then he revives like another man .

2. Fearelesnesse of God : this is a temper to which the Saints are apt to grow : as Children are wont to grow sawcy and presumptuously malepert and irreverent , till the fathers frowne and majesticke austerenesse take down their spirit . God will not be carelesly dealt with , though he allow us confidence and holy boldnesse in approach to him and converse with him , yet he expects a due sense of his Majestie and greatnesse ; Let us have grace whereby we may serve God with reverence and godly feare , for our God is a consuming fire , Heb. 12.28 , 29. Though he be a father , yet he is a terrible , an holy , and an Almighty God ; And therefore to correct the sinfull boldnesse of his people , and to cause them to stand in awe of him , hee sometimes shuts in his favour , and keeps state by concealing himselfe , as the Persian Kings shunned familiaritie , and were seldome seene , that they might be more a a Persona Regis sub specie majestatis occulitur . Iust. l. 1. honoured . The feare of God is one of the maine pillars of his throne , and so farre as he is not our feare he is not our God ; therefore he hath ever shewed himselfe , in his power and greatnesse unto men ; when he came to give the Law , hee came in great Majesty , with fire , blacknesse , and darknesse , and tempest , and the sound of a Trumpet , &c. and so terrible was the sight , that Moses said , I exceedingly feare and quake , Heb. 12.18 , 19 , 21. yea and in the Gospell it was foretold , that God would shew wonders in Heaven above , and signes in the earth beneath , blood , fire and vapour of smoake ; the Sun shall be turned into darknesse , and the Moone into blood , before the great and terrible day of the Lord come , Ioel. 2.31 . Rom. 10.13 . Acts 2.19 , 20 , 21. When he came to publish peace to the Gentiles , hee came with great terror in judgement upon the Jewes , and struck off the branch naturall , that the Gentiles might not be high minded but feare , Rom. 11.20 . And in particular persons he so workes by intermixtures of frownes and favours , majesty and mercy , that they may learne to walke as those Churches did , In the feare of the Lord , and the comfort of the Holy Ghost , Acts 9.31 .

It is not a servile seare , or a feare of discouragement which God expects ; but a feare of reverence , a feare intermixed and tempered with love ; there is a great difference in feares ; a man feares a beast and runs from him ; a man feares an enemie , but hates him ; but a child feares his Father and loves him : yea therefore hee feares , because hee loves ; they shall feare the Lord and his goodnesse , Hos. 3.5 .

3. Slightnesse of heart : there is a certaine wantonnesse and trifling disposition in the heart , that men are apt to bee superficial and imperfect in their waies , and this God visits upon them .

1. Dallying with sinne : they will be playing with snares and baits , and allow a secret liberty in the heart to sin , conniving and winking at many workings of it , and not setting upon mortification with earnest indeavours ; though they be convinced , yet they are not perswaded to arise with all their might against the Lords enemies , but doe his worke negligently , which is an accursed thing , and for this cause God casteth them upon sore straits . The Israelites should have done the worke perfectly , when they were commanded to roote out the Canaanites , but because they were slack , and did it but by the halfes , therefore God left them as a scourge , and as briars and thornes to be alwaies an affliction to them . When you are pressed to fight for Christ , and have taken up armes against the rebels in your hearts , if you fight not with all your strength , and pursue the victory to the utmost , till you finde your enemies dead before you ; God may give you into their hands , to lead you into captivity , and to hold you in chaines that will eate into your soules , and may in this distresse stand afarre off as one that knoweth you not .

2. Dallying with duties ; men doe them as if they did them not ; without heart , in a loose , lazy , formall , livelesse manner ; and when there is such idlenesse , and negligence , and indisposednesse , God comes in a way of anger , to whip up the slothfull and unfaithfull spirit ; Duties of godlinesse are not onely a debt to God , but a reward to us , therefore in slightnesse , there is not onely unfaithfulnesse , but unthankfulnesse also ; both the Majesty and the Mercy of God is despised ; and can God be well pleased with such things ? Remember the Wisemans counsell , Whatsoever thine hand findeth to doe , doe it with thy might , Eccles. 9.10 . You are in an evill frame of heart , when you can doe the weighty things of God with slightnesse ; and because you serve God so , hee therefore comes with a kinde of expulsion and banishment , and throweth you out of his sight , that you see what it is to dallie with God .

3 Dallying with Ordinances : Slight and carelesse attendance upon them ; God comes in a way of gracious condiscension , and stoopes downe with offers of grace and mercy , to poore dust , and sets before them Jesus Christ , the most precious treasure of heaven and earth , and calls them to a neare conjunction , and communion with himself , and holds forth precious promises of life ; but what is the carriage of the soule ? It neyther mindes these , nor vouchsafeth God in all his goodnesse , so much as a looke ; or if it be affected , yet but little ; it makes no great haste , nor useth much sollicitousnesse , or pains about the matter , but as if the things were of no great importance , it is very moderate , and easie in making towards them : neither that high hand that holds them forth , nor that bloud that bought them , nor that worth that is in them workes much , but all is slighted ; and therefore God comes in the quarrell of these high things , to vindicate them from our contempt , and teacheth the soule by the sense of misery to value mercy , and by the feare of hell to prize Christ , and to be more serious in the Ordinances , as meanes of that good , which they have learned to esteeme , by the want of it . The Apostles rule is to worke out our salvation with feare and trembling , Phil. 2.12 . Salvation is a tender businesse , and of great concernment , and therefore will not be dallyed with ; What thinke you ? Shall God set that before you which is better than the world , for you to abuse ? you your selves take away the bread when the childe playeth with it ; and shall the bread of life be slighted ? shall God stand waiting upon you with calls , and calls , and with gracious offers , and will you dally with him ? Hence is that black cloud which now darkens the heavens over you . You are growne wanton , and except the Gospel come in a dresse to please you , you slight it , therefore God puts you into straits , and then you will come with a stomack b b Num tibi cum sauces urit sitis , aurea quaeris pocula ? Hor. Ser. l. 1. Sat. 2. , and in earnest .

4. Living too much upon the creature .

Quest. When is that ?

Ans. 1. When it takes up so much of a mans time , strength , thoughts , affections , When a man lives too much on the creature . spirits , that he is unfitted for God ; when the soule is sicke with a surfet of the world , drunk with cares , feares , delights , so that the heart is stollen away , and an indisposednesse groweth upon the soule towards God . This was Solomons case , till God fetched him by imbittering his waies to him . The world is allowed for a way , or Inne in our travells , but not for our home ; to be a staffe in our hand , but not to have a throne in our hearts . For this cause God raines downe wrath and bitternesse upon our spirits to weane us from the world , and thrusts out Hagar to give Sarah more full possession .

2 When a man cannot be without the world ; When it gaines so much in our opinion , and affection , that we thinke there is no life or subsistence without it ; this is that for which God comes and takes off the soule with a storme , and rescueth the poore captive with violence that was held in chaines , and makes him to see of how little use these things are in an evill day . When the soule falls to adulterous leagues with the world , that they are so conjoyned , that it lives and dieth with the world , God brings his bill of divorce , and turnes off as it were the disloyall soule to her miserable lovers , that it may see the folly and wickednesse of its way .

3 When a man can live without Christ ; the pleasantnesse and abundance of earthly contentments have so bewitched him , that he becomes like a Prince that hath such fulnesse that hee can raigne without Christ , and saith in his heart , as those , We are Lords , we will come no more unto thee , Jer. 2.31 . Oh what unworthy carriage is this ? What is Christ shut out , that the world may raigne ? Expect God saying and doing to you as he did to them ; Can a maid forget her ornaments , or a bride her attire ? yet my people have forgotten me , daies without number . Thou shalt goe forth with thine hands upon thine head , for the Lord hath rejected thy confidences , and thou shalt not prosper in them , Jer. 2.32 , 37. While the Sun shines , and the Sea is calme , you may sport your selves in the deepe , but when the storme comes , then the harbour will be precious . God will teach you that your life is in Christ , and in a day of feares , and affrightments of soul , you will say , None but Christ , none but Christ ; God 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 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 t●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 , till God awake them with rods , and raise them by kindling a fire about them ; rebellion brings many loads ; disobedience and impenitence are springs of bitternesse ; a fire comes out of this bramble , to burne the Cedar of Lebanon .

Cause . 5 5. Cause : to shew that He is the God of all comfort , 2 Cor. 1.4 . He keepes the cisterne empty , that wee may looke to the Clouds above , that the pleasant fruit of peace , hath her rootes in Heaven ; our owne hearts , though they may bee planted with pleasant trees , yet of themselves bring forth nothing but bryars . And God loves to shew himselfe the Lord of these treasures of comfort , that the heart may have no dependance but in him , and that it may alwaies feare , because hee can soone turne the cleares● day into the darkest night . Comfort is not given us in absolute possession , but wee are alwaies tenants at will . If God will , hee can in a moment lay our hopes and joyes in the dust , and strip us of all our garments of joy , and turne us into mourning ; And as light in the aire , but as water , not in the spring , I but in the vessell , so it may soone bee cut off . God needs not goe farre to feeke a rod to whip us with : if he doe but withdraw his comforting Spirit , our spirit will soone proove an afflicting spirit . The peace of the soule , is by vertue of the power and presence of God , but if hee depart , all is in uproare ; our owne thoughts will bee as scourges ; the Roman Emperours , kept Lions to destroy the Christians ; and our hearts are grates and dens of Lions , if God let them loose , on the rendings that are by them ! if God keepe not garrison , the enemies will breake in ; so that all our peace is from him : the brightest starre that shines most with light of comfort , derives it from the Sun of righteousnesse . And therefore that they may have a sight of that darke and dismall nature of their owne hearts , he shuts in his light ; and then when the soule lieth in a mournefull and distressed case , in deepes where it findes no nottome , and whence none can deliver ; when a man seeth al creatures standing as dead pictures , and reckons himselfe past all hope ; then , I say , God sheweth himselfe to bee the God of comfort , by commanding light to shine out of darknesse , and quieting the high and raging stormes , which did beare downe all before them .

Cause . 6 6. Cause : To revive their esteeme of mercy : When a man is first brought out of Babylon , bee is as those that dreame , the heart is full of gladnesse , and the mouth of praise ; the birds sing sweetly in the spring . When a man is newly brought out of the pit , and delivered from the sorrowes of death which did compasse him about , and from the paines of hell which gate hold of him , while the prints of the chaine are on him , and the scarres of his hurt remaine , he saith as David , I love the Lord , because he hath heard my voice , and my supplications , Psal. 116.1 . I was brought low and he helped me ; Returne unto thy rest oh my soule , for the Lord hath dealt bountifully with thee . For thou hast delivered my soule from death , mine eyes from teares , and my feet from falling . The soule is in a float at present ; but when the daies of mercy continue , the remembrance of the daies of sorrow weares off , and the fire of love begins to abate , and Christ is not of so high account : though at first hee was the chiefest of ten thousands , the joy of their hearts ; yet now his love and kindnesse groweth stale , therefore God sends back the soule into her old prison , to feele the weight of her ancient irons and chaines , and causeth her to put on her old cast garments of mourning , that sackcloth and ashes which shee wore in the daies of old , that by laying this rod upon her , as the Prophet spread himselfe upon the dead child , a new life comes into the dying love ; and now mercy is raised to its former price , and Christ is advanced on high : now the soule returnes with redoubled strength , and with multiplied and increased thankfulnesse .

Cause 7 7. Cause : That others may be instructed . Sometimes God chuseth the most eminent to set them out as demonstrations of this , That assurance is not essentiall to holinesse , that their conjunction is not indissoluble : weake ones might have thought their cause worse , if they had seene much grace alwaies , attended with abundant joy ; but now God sheweth , that comfort and rejoycing is not alwaies the portion of the Saints ; that so in their darke nights when they see no light , they may live in hope that the Sun will rise : though their way be a darke way , it may be a sure way .

8. Cause : Cause . 8 To fit for speciall service : They that goe downe into the deepes , see many wonders which others know not . Experience gives wisedome . Many are kept in a low way , and have neither strong feares , nor strong joyes ; these are not as Davids Worthies , but are Christians of the lower rank , common souldiers ; many are carried much aloft in great hopes , and flashes of joy , but they much overlooke the things below ; many infirmities and failings lye undiscovered : But when God fetches the soule downe , and sets it to dig beneath , this man is more enlarged in true wisedome and holinesse , and carrieth a fuller knowledge of sinne , and Christ , and of hell and heaven , than other doe , and so is made a stronger and more compleat man . As he that hath beene in all conditions , and hath travelled through sea and land , and seene many Countries , gaines an excellency by his experience above others : An bome-bred spirit is a low spirit ; God will not doe much with many , but leaves them to this worke mainely to save their owne soules ; but he will use some as his agents and factors in his great designes and affaires of mercy , & therefore traines them up to the knowledge of heights and depths . Some are ordinary passengers , and it is enough for them to looke to themselves being able to doe but little for others ; but some must bee Pilots , and therefore must bee acquainted with winds , and seas , and rocks , and sands , that they may not onely save themselves , but others .

Afflictions come not empty handed , but like a darke cloud bring much after them ; there are many things which a man cannot learne in bookes , but hee must learne it in himselfe ; a Scholler may read and acquaint himselfe with the Art of navigation , but that will not make him a good Marriner ; nor will the studie of warre make a souldier , but experience makes both .

God doth all , as in great freedome , so in great wisedome , and having appointed men to severall ends , he leads them in severall ends , and workes them in severall moulds ; out of the same lump hee makes some differing from others in forme , quantity , and excellency ; some metall which is for highest use he casts often into the fire . It may bee God may call you out to suffer much for him , and 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 a Afflict'● dat intellectum : quos Deus diligit castigat . Deu● 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 a Mores sequuntur temperaturam corpovis . Gale● . ; this disease worketh strange passions and strange imaginations b 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 wing then shee is safe .

2. Inward accusations : the world may accuse , but that is not so shaking as when Satan casts in objections ; hee is a subtile sophister and comes oft with snarling and cunning disputes , and except you be well setled , hee will drive you from your ground : except God cleare the state of your soules and give evidence to your graces , you will not bee able to hold up against Satan ; I speake this to such who live with low comforts , and content themselves with darke evidences ; though you may hold out till you be set upon , yet when that comes , you will finde your selves weake .

3 Outward straits : what if a day of trouble come ? you may see changes , you have no sure hold of any thing under the Sun ; and what shall support you in such a time ? what an heavy thing will this be that you should finde trouble in the world , and no peace in heaven ? Spirituall comfort would make you undaunted and strong i i Si fractus illabatur orbis , impavidum serient ruinae . Hor. Preme , Preme , ego 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Lyps . Auseret pecunias ? at babet in coelis : Patriâ dejiciet ? at in coeleslem civitatem mittet : vincula injiciet ? at habet solutam conscientiam : carpus interficiet ? at iterum resurget : cum umbra pugnat qui cu● justo pugnat . Chrys. ; What need he care whither he goeth that seeth Jesus Christ with him ? you have heard of the patience of the Martyrs , and of their stoutnesse ; such was their courage , that it could neither be corrupted , nor daunted ; water could not quench it , famine could not starve it , fire could not burne it , wilde beasts could not devoure it ; and what was that which gave them this strength , but the sight of him that is invisible , and the sense of his favour and presence ? a spirit of glory did rest upon them . The Apostle acknowledgeth the force of peace towards God , and comfortable accesse to him ; We rejoyce in hope of the glory of God , and not onely so , but we glory in tribulations also , Rom. 5.2.3 . This was that which made him say , for which cause we faint not ; but though our outward man perish , yet the inward man is renewed day by day , 2 Cor. 4.16 .

He is well fenced that is invironed with salvation , and that hath Christ with him ; he reckons not much of the world , when he is sure of heaven k k Quam sordet mihi terra cum Coelum intueor ? ; therefore seeke to get abundance of comfort ; labour to recover your losse , you will have need of all ; what will you doe when you come to dye ? how sad will death be , when you are going you know not whither l l Animula vagula , blandula , quae nunc abibisin loca ? A drian Si des paulisper vivere , auri puri mille talenta me hodie tibi daturum promitto . Megapetus apud Lucian Motive 2. Hurt done by sadnesse Motive 3. Recovery is possible . ? but death is but a shadow to him that meetes it with assurance of life .

2 Your sadnesse doth hurt to your selves , wasting your strength , and to others by discouraging them .

3 Your recovery is possible : you may attaine to your former comforts .

1 The same way is open still , there is the same mercy in God , the same Mediator , the same promises .

2 You are not now in farther distance from peace with God , than in former times ; are you not now as capable as then when God found you in your blood m m Qui fecit mundum ex mundo . Chrys. , in enmity against him , in darknesse , in bondage unto every lust , altogether without him ? did God appeare to you when you sought him not , and will he not be found when you inquire after him ? is not his promise to revive the spirit of the contrite ? Esay 57.

3 Others have recevered : David was in these deepes , yet he was restored ; this testimony God hath , that he is the God that comforteth those that are cast downe , 2 Cor. 7.6 . therefore live in hope n n Sperate & vosmet rebus servate secundis . .

4 He hideth his face that you may seeke after him : he goeth from you , that you may seeke after him ; and the promise is , that they that seeke shall finde , hee will open to them that knocke .

5 You have aright to peace and comfort , for it is that which Christ dyed for , and which he hath left as a legacie to his people ; Peace I leave with you , my peace I give unto you , John 14.27 .

Sit not therefore under discouragements o o Nemo d●sperct meliora lapsus . Nondum omnium dierum soles occiderunt . Philip. , say not there is no hope , take heed of hard thoughts of God , who is a father of mercies ; but incourage your selves in your God p p Peritus medicus potest omnes sanare infirmitates , si misericors vult . Fulg. Omn potenti medico nullus languir insanabilis occurrit , tu tautum doceri te sine , manum ejus ne repelle , &c. Aug. ; weeping & mourning are good fruits of love , but you must not stay here , but reach after that which is before you : this shall suffice by way of perswasion .

Now for direction let me propound a few counsells .

I Seeke the Father in the Sonne : Counsell 1. Seeke the Father in the Sonne . Happily you have not held up Christ in your hearts , and for your strangenesse to the Son , the Father hath estranged himselfe ; goe and carry Christ in your armes , for he is deare unto him , and the Father hath determined to powre out all his love through the Son ; Christ is set before you , stirre up your selves to take hold of him ; if you will come to him , you have the Fathers heart . You make your case to be Christs case when you come to him , and he cannot bee denyed : the Fathers mercies melt at the Sons mediation . You may pray and weepe , and lift up your voyce on high , but execpt you come in Christ , all will not profit . Then a man comes in Christ , when he thankfully accepts of the offer of Christ , and devolves his cares upon him , desiring in his heart that Christ would undertake for him , and then beleeves that he shall be accepted ; any one of these wanting , you come not in Christ. 1 You must entertaine the offer of Christ , counting him worthy of all acceptation . 2 You must cast your selves upon Christ , else hee will not undertake for you ; holy dependance engageth him , and makes him your friend . 3 Then you must beleeve that you shall finde God a friend ; for except you believe the promise , Christ will not move for you . But when you are thus come to him , then he will not faile you ; the Son will be fast to you , him that commeth unto me , I will in no wise cast out , John 6.37 . this is a precious word . Christ will not shut the doore upon you when you come : when you cast your selves into his armes , he will not , no , he will not cast you out , you have a sure hold ; when you fall into his armes , you fall into his heart , and being in his heart , you will be sure , that if he have any power with the Father , he will worke your peace q q Multo efficacior Christi mors in bonum , quam peccata nostra in malum . Christus potentior ad salvandum quam Daemon ad perdendum . Bern. .

Why doe you afflict your selves ? if you beleeve , you shall be established ; Christ will carry you in to the Father , and will draw out his kindnesse towards you . And know , that if the Father love the Son , hee will shew favour to his friends : and who can expresse that love that Christ beares to a mourning soule that flyeth for refuge to him ? his love was such that he died for you , and will he not speake a good word for you ?

You sit poring and searching for pillars of hope within you , and bestow much paines to answer , your owne feares , but the ready way to make the businesse cleare , is by going to Christ ; stand not so much upon this quaere , Whether you have believed in truth or no , but put all out of doubt by a present faith . The doore is open , enter and live , you may more easily build a new house and fabricke of comfort by taking Christ , then repaire your old dwelling , and cleare all sutes that are brought against your tenure .

Heare , Christ calls you ; Come unto mee all yee that are weary and heavy laden , and I will refresh you , Matth. 11.28 . And , Ho , every one that thirsteth come , &c , Esay 55.1 . Let him that is a thirst come , and whosoever will , let him take the waters of life freely , Apoc. 22.17 . And now will you not goe ? Oh , that you would goe ; how soone would your mourning bee turned into joy , and your sadnesse into gladnesse ? how would those everlasting armes of mercy embrace you ? and you should have future happinesse in a kinde of presence r r Pulchewimam insulam videmus , etiam cum non videmus . Lyps ep. ad Cambden . .

2 Seeke peace much : Be not weary , but strengthen your selves in the promise , let this pillar hold up your trembling hands , for he that shall come , will come , and will not tarry ; Seek much Behold hee commeth , and his reward is with him . Oh me thinkes I see the fountaine opening it selfe to the thirsty , I see the clouds dissolving ; prepare your vessels , stay a while , for I heare the sound of many waters ; you are at the right doore , knock , and knock hard , the Lord is there , there dwells everlasting mercy ; Harke how the Saints sing for joy , looke in and see Paradise , and rivers of joy feeding them ; how came they to get in but by lying at the gate ? hold on , for in due time you shall reape if you faint not , Gal. 6. My friends , these are not dreames , but they are reall truths , which Jehovah will make good to them that believe . You come it may bee , but you come not in faith , and you stay not with patience f f Futura expect●ns presentibus angor . Sen. , consult with reason and with the Scriptures ; Is there a way to God or no ? if yea , which is that way ? If God tell you this is the way , then walke in it , wait in it ; and though you have lost your comfortable enjoyment of Christ , yet I say to you as the Angells to them , This same Iesu● which is taken from you , shall so come as yee have seene him , Acts 1.11 . Therefore keepe your eyes upward , pray much , and the heavens will open ; when you beleeve and pray , you have the key of heaven in your hand ; those everlasting doores will open to you ; therefore hold up your selves in seeking , it may bee you may meete with fire , and a tempest , and stormes , but stay , and the still voyce will come .

3 Come in much love to God : come as a friend , Come in love . then come and welcome : many desire ease , and defire to be delivered from wrath and hell ; but come in love , desire God to bee your friend , and bee willing to bee his friend ; let love shew it selfe in two things .

1 Lament thy sinne : that hath caused a strangenesse betwixt God and you . Come weeping for sinne , and humbled for thy unkindnesse , and all is forgiven . You thinke too meancly of God , when you thinke hee hath much adoe to pardon you ; He is ready to forgive , and he overfloweth in pardoning mercy t t Magnam injuriam Deo facit , qui diffidit de ejus misericordia . Aug. Bonitas invicti non vincitur , infiniti misericordia non si●●tur . Fulgent . Tua quidem malitia mensuram habet , Dei autem misericordia mensuram non habet ; tua malitia circumscripta est , &c. Chrys. Hom. 3. de poenitent . Si bis , si ter , si centies , millies peccas , coties p●●●●tentiam age , &c. idem . . He expects your acknowledgment and repentance , and then you are friends .

2 Come with new and strong engagements of heart : bring your selves as an offering to him , and sacrifice your selves upon that golden altar , Jesus Christ ; say , Lord if thou wilt love me , I will love thee ; be thou mine , and I am thine , and will be thine .

Thus two old friends shall renew their friendship , and they that were at a distance , shall meet in love ; he that did depart shall returne with kindnesse , and he that was forsaken , shall be received with mercy ; and the ancient joy which was in heaven at his first conversion , shall bee renewed at his restauration . Now clap your hands ye heavens and earth , for the sonne that was lost is found , and he that was dead is alive : The exile is received , and a covenant of peace is renewed betwixt a man of sorrowes , and the God of peace , through the Prince of peace ; to whom be praise for ever .

FINIS .