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 [Page 2]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 [Page 3]from Adam, and all his posterity, with Apostate Angels.

• The speciall, I shall han­dle as they concerne Godly.
• The speciall, I shall han­dle as they concerne Hypocrits.

Desertions, as they concerne men tru­ly regenerate, are Gods withdrawing himselfe;

In respect of quickning quicting or cōforting of the soul.

Desertions, as they concerne men seemingly regenerate, are Gods with­holding of those influences, by which they had a kinde of life comfort spirituall.

To begin then with desertions as they concerne the godly: I shall first speake something in generall of them, and then descend to the more specials. That which I shall say in the generals, I will comprize in two things:

• 1 That there is such an evill as spi­rituall desertion.
• 2 How they are deserted.

That there is such an estate, That the godly may be desert­ed, proved. its almost lost labour to prove; yet be­cause as all in Christians is hidden and [Page 4]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: 1 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 [...]. 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 [Page 5] 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 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 [Page 6]also of these waters of Marah [...]. 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 [...]. 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 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, 2 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 [Page 7]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, its 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, [Page 8]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, 1 Sometimes in appea­rance only. sometimes onely in appearance, 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 plerun (que) 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 [Page 9]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, 2 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 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 [Page 10]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, 1 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 [...].. 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 [Page 11]may endure for a night, but In the morning joy comes. Psal. 30.5. in his favour is life 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; [Page 12]their desires, with fulnesse; their mour­ing, with gladnesse; their short heavi­nesse, with everlasting consolations.

Desertions are not the interruption of Gods love, 2 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 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 [Page 13]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, [Page 14]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 supputā ­tium 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, [Page 15]nor suffer my faithfulnesse to faile, my co­venant will I not breake, &c. Psal. 89.30, 44.

When God deserts his people, 3 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 [Page 16]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 [Page 17]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 [Page 18]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 [Page 19]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 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 [Page 20]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 1. Gods ten­der love, w ^ch 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 [...], die, & die, ut Tertul. le­git in li. de resur. carn. i. e. quotidie. Vid. Esti. com. in lo., 2 Cor. 4.16.

2 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, [Page 22]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. 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 [Page 23]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 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 wāts 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, 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 [Page 24]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 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 [Page 25]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, suspensiō, 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 [Page 27]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 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 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 [Page 29] 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 [Page 30] 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 [Page 31]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 Cum nullū agens secun­dū agat nisi in virtute primi, sitque caro spiritui perpetuo re­bellis, nonpo­test homo li­cet jam gra­tiam conse­quutus, per seipsū [...]perari bonū et vi­tare peocatū, abs (que) novo auxilio Dei ipsum moventis, dirigentis, et protegen­tis, quamvis alia habitualis gratia ad hoc ei necessaria non est. Vid. Aqui. sum. 1. 2 ^ae. q. 109. d.g. Cumel. varias disput. t. 3. disput. 2. conclus. 1. & dub. 1. conclus. 2. optime Parisiens. c. 1. de tent. & resistent. & Alvarez de auxil. grat. disp. 88. num. 6, 7. &c. 1. By exciting. is that by which God carrieth his people, Which is 1 to actu­ate. to action and fruitfulnesse, causing that inward seede which he hath sown to bud and beare.

This, God worketh first by exciting and blowing up that latent sparke of grace in the heart; Grace is an active thing, yet needs to be excited, because of the indisposednesse of the subject in which it is; as fire though it be apt to burne, and is very active, yet when it is in wet wood, it needs blowing up, be­cause [Page 32]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; [...]. 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 [Page 33]the Lord was more graciously present, and assistant to him.

2 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 [Page 34]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 Quid stul­tius quam orare ut fa­cias quod in potestate ha­beas? Aug. de nat. & grat. c. 18..

2 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 Remanet quaedam ig­norantiae ob­scuritas in intellectu secundū quā (ut etiā di­citur Rom. 8.) Quid oremus si­cut oportet nescimus; propter va­rios enim rerum even­tus, & quia no sipsos non perfectè cognoscimꝰ, non possumꝰ ad plenum scire quid nobis expe­diat, ideo necesse est ut à Deo diri­gamur & protegamur, qui omnia novit, et om­nia potest. Aqui. sum. 1.2 ^ae. q. 109. a. 9.? What the Apostle saith of one duty is true [Page 35]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 [Page 36]blast Cum via dura fuit; jam tum mihi currere visus,— plus homine est. Vas fragile mentis no­strae, quo gratiae the­saurus con­tinetur, gra­vioribus tētationibus 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. 2 ^ae. 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 [Page 37]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 [Page 38]usually with it: and the ceasing of it is not Desertion.

2 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 [Page 39]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 [Page 40]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 2. It is not every degree of suspension of assisting grace, that layeth a man in this forlorne estate, Desertion is onely when the abatemēt 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 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 [Page 42]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, frō sundry causes, but when a man is lesse in all, then he is in this wofull state.

4 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 [Page 43]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, [Page 44]and they misse him not till they awake out of their sleepe 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 mā 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, [Page 45]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 [Page 46]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 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 4. They consider not, nor examine [Page 47]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 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 [Page 48]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 2. Except you know how it fares with you, if God be departed, you will lie still and not enquire after him [...]. Ar. Rhet. l. 1. c. 5.. Hee that is sick, and knoweth it not, seekes not for cure. The whole, that is, such as [Page 49]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 [Page 50]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 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 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 [Page 51]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 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 [Page 52]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 whē 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 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 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 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 [Page 55]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.

2 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 1 Lesse willingnesse; you may doe good, Lesse wil­lingnesse. but it is rather as a taske 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 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 2 That zeale & fervencie which you had, will be much weakned: Lesse zeal and fer­vency. when God [Page 58]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, [Page 59]and this being weakned, a man is like Sampson, when his eyes were put out Plerum (que) 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 1 Obscurity. Obscurity. God shines not into the soule with such abundant light as be­fore 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 [Page 60]in themselves, and in their lives: yea, in the same man there is great difference, according as his light varieth 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 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. [Page 62]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 2 Manifestation of the object: Manifesta­tion of the object. Revelatio est vel ex parte poten­tiae, per in­fusionem lu­minis; vel ex parte objecti, & haec est, 1 ex­terna per verbum. 2 Interna per spiritum immediate agentē in in­tellectum, eique intel­lectualiter loquentis. Baron. a­polog. con. Turneb. tract. 9. punct. 6. §. 6. shewing himselfe unto the soule. For as the best eye cannot see except things shew forth themselves; so except he present him­selfe, and Jesus Christ, and the things of his kingdome, we cannot know them.

There are three wayes or media of spirituall sight;

• The creatures,
• VVord,
• Sacraments.

Now doth not experience shew, that you see more of God in these at one time, then at another? and one maine cause of this difference and inequality in apprehending God, is the different manifestation of himselfe. The same sermon is as a cleare vision unto one, [Page 63]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 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 [Page 64]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 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 [Page 65]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 [Page 66]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 [Page 67]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 [Page 68]office? it hath not those effectuall ope­rations that it had upon the soule.

1 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 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 [Page 69]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 [...], 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, [Page 70]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 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 [Page 71]those, Rom. 1.26. because they impri­soned the truth which would have ruled in them, therefore God gave them up to a reprobate minde [...]. 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 [Page 72]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 4 A man is not so humbled: the pra­cticall understanding being renewed, Not hum­bling. is the Count Palatine 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 [Page 73]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 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 De Igna­tio fabula­tur, nomen Jesu cordi ejus insculp­tum invc­niri., and he with God; when he went to sleepe, [Page 75]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.

1 First, Complacencie: time was, when [Page 76]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 [Page 77]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 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 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 [Page 78]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 [Page 79]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 3 Consistency, when our delights are not with God, Lesse con­sistency. as the remembrance of him [Page 80]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 [Page 81]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 [Page 82]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. 1 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 [Page 83]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 [Page 84]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 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 [Page 85]word) except the power of the spirit set in, there will be no faith.

2 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 [Page 86]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 [Page 87]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 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 [Page 88]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 [Page 89]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 Aquin. 1.2 ^ae. q. 28. a. 6., as [Page 90]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 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 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 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 [Page 92]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 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.

1 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.

2 In the next place consider the end in her power, Its 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 1. It draweth to it, having as it were a magneticall vertue to attract 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 [Page 94]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 [...]. 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 [Page 95]that we may please and enjoy God.

2 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.

1 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.

2 Secondly, It puts on to the due use of meanes when they are found out, Due use of meanes. and [Page 96]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 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 [Page 97]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 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 4 It quiets the heart so farre as it is attained; To quiet the heart. every thing rests in its proper [Page 98]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 [...] [Page 99] [...]t a greater happinesse then to possesse a crowne, or heape of pearles, or mines of gold.

2 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 1 For the certainty. Certaine hopes [...]re not onely mans portion, In its cer­tainty. though [Page 100]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 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 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 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 3 Where there is not that fulnesse in these acts, which hath beene; Not so intense. as when your heart doth not so eagerly [Page 102]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 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 1 Prizing of the promise: Appretia­tion of the promise. faith cōmends 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; [Page 103]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 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 discōtented with what you have, your hearts are againe entangled in the love of the world, and fallen from the heights of heavenly hope.

3 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 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 3 The third act of love, is delight; [Page 104]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. 1 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 2 If you delight more in the worlds [Page 105]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 [Page 106]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 3 Vnwillingnesse to walke with God: Unwil­lingnesse to walke with God. which lieth in five things.

1 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 [Page 107]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 [...]..

2 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 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 [Page 108]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 Bene com­positae men­tis esseexisti­mo, secum consistere, secum mo­rari. Sen..

4 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 5. Loathnesse to rise to the highest pitch of an holy conversation: you [Page 109]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.

4 To begin with hatred, which is a [Page 110]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 [...]. 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 [Page 111]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 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 [Page 112]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 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 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 [Page 113]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: [Page 114] [...]. 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 [Page 115]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, [Page 116]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 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 subje­ctiō, 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 [Page 117]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. [...]. 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, [Page 118]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 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 [Page 119]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 [Page 120]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. Destitui­tur peccatū potentia, dā ­nandi 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 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 For when the heart is awakened, and [Page 121]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, 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 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 [Page 124]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 1 Degree is a non-resolution against it 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 Planevult qui plene non est nolens, qui delibe­rat, descivit..

2 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 [Page 125]allowance, it is a signe of love, and this is a wofull temper of spirit Malorum ultimum est malasua a­mare; ubi turpia non solum dele­ctant, sed etiam pla­cent. Sen. ep. 39..

3 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 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 [Page 126]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 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 [Page 127]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 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 1 By diverting it selfe from the thoughts that might detaine the heart from sinne, By diver­sion. being voluntarily in­considerate.

2 2 By studying to defend it 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 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 [Page 128]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 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 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 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 [Page 129]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 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 3 Consider the fruits of sin, The in­crease of sinne ap­peares in the fruits.

• which are 1 Inclination.
• which are 2 Action.

1 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 [Page 130]drawne and overcome to sin, sin is growne in thee.

2 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 [...] [Page 131]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 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, [Page 132]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 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 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. [Page 133]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 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 [Page 134]sinne hath growne upon thee.

4 Consider the soile that feeds thy sinne, 4 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 [Page 135]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 [Page 136]to shew himselfe unto them. Now by two things you may judge whether God hath withdrawne himselfe. Consider.

1 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 [Page 137]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 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, [Page 138]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 [...], 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 [Page 139]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 [Page 140]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 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 [Page 142]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.

2 Particularly, Desertion makes a man see, In parti­cular.

1 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, [Page 143]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 [Page 144]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 [Page 145]themselves, like the Lyons of the eve­ning, raging for their prey.

2 2. Of weak­nesse. It discovers a mans weaknesse and emptinesse: 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 2. Gods withdrawing of himselfe gives a fuller knowledge of his grace; [Page 146] 1 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 2. Needful­nesse. The necessity of grace 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 [Page 147]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 [Page 148]and assisting grace? 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 [...]. 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 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 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 [Page 150]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, [Page 151]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 2 Carelesnesse. Of care­lesnesse.

1 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 [Page 152]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; [Page 153]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.

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

1 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; [...]. 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 [Page 154]you enjoy God lesse than you have done, know it is, because you seeke him lesse than you have done.

2 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 [...] [Page 155]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 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 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 [Page 156]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 1 When they are omitted, Not done. this hin­ders spirituall growth 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 Quae sunt in motuad finem perfi­ciuntur per motū 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 [Page 157]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 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 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 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 [Page 158]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 Nunquam abste, abs­que te rece­do. Bern. ep. 116..

3 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 [...] [Page 159]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 4 Not watching: this is a great cause of declining, for the way is narrow, Not watching. the heart apt to stray 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; 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 [Page 160]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 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 [Page 162]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 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 [Page 163]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 1 Dishonour: honour is a tender thing, Dishonour and by how much the greater it is, by so much the more dishonour grieves. 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 [Page 162] [...] [Page 163] [...] [Page 164]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 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 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 [Page 165]things of God in the foot-stoole, that the slave, yea the enemy should have more respect than the supreame Lord?

3 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 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; 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 [Page 166]sin, Acts 8. who would gladly have purchased those rare gifts of the spirit, Themisto­cles graecum a pud persas interpretem intersici jussit, ini­quum ratus graecam lin­guam in ie­sum Barba­rorum con­vertere. Plu. in Them. that he might seeme some body, and enrich himselfe, and thus many even of the godly doe much offend, putting forth their parts too much to their owne advantage; now what is this but to serve thy selfe, of thy God, and to make spirituall gifts the price of world­ly vanities? and what dishonour is this?

5 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 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 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 [...]. 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 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 [Page 169]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.

2 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 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, 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, [...]. to a minde with­out judgment, which could not discerne things aright, but they called darknesse [Page 171]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 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 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 [Page 172]sought thee? how long hath he waited on thee? and hast thou contemned this abundant kindnesse?

3 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 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 2. By lustings against light. When a man sins against light and strong arguments of disswasion 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 [Page 174]drunkennesse: 2 All acts which are for­mally evill, are made more sinfull, by how much the more the will is in them. 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, 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 3. A sin wil­full most sinfull. That a sinfull act with the will is most sinfull, because there is an actuall [Page 175]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 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 2. In respect of grace, Ineadem specie pec­oati gravius peccatfidelis quam infi­delis. A qui. in Rom. 8. lect. 1. which is a principle disposing against sin, this is [Page 176]checked; and the light and lustings of it, are overswayed through the rebelli­ous disobedience of the heart.

3 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; 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 1. The acts are for kinde grie­vous. When the acts are for kinde grie. vous, 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 2. When to the shame of religion, [Page 177]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 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 [Page 178]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 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 [Page 179]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 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 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 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 7. When it is a leading sin, as 1. When it is a leading sin. when by a governour, or minister, whose ex­ample [Page 180]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 selfto 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 [Page 181]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 cōtinuatiō of the offence, For it is 1. a cōtinua­tion 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 [Page 182]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 [Page 183]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 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 1. You may lose much. You may lose much of God, as I have declared: the best may be in this [Page 185]case, therefore be not secure; [...]; 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, Animi motus & mores suum habent or­bem, raro (que) 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 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, Corpora tarde auges­cunt, at cito extingunn­tur, citius templum à Romanis de­structum, quam à Iudaeis stru­ctum. Sa­van. [Page 186]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 3. It will be grievous. The losse will be grievous, it is most miserable to have been happy: 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 4. Its 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 [Page 187]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, Animus fortis crescit inipsa rerū 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 cafe 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 [Page 188]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 [Page 189]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 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.

2 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 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.

1 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, Mens conscia ver­bere caedit occultum quatiente animo tor­tore flagel­lum. Juven. de improb. Sat. 13. but holy walk­ing keepes peace.

2 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 [Page 191]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 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 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 [Page 192]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 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 thē, 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, [Page 193]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 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 [Page 194]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 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 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 [Page 195]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 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, [Page 196]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 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 [Page 197]gave him sufficiency to those great things. 2 Cor. 3.

6 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, 1
  The best have failed without it.
  when they have been left to themselves.
• 2 That our taske is great. 2
  Our taske great.
• 3 That our strength is small.

3 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 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, [Page 198]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 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 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 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 [Page 199]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 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 3 When some lust hath Peccato in consuetudinem verso, nisi ineffabili divinae gratiae miraculo non resistitur. Bern. apud Guilielm. Paris. de tentat. & resist. recovered [Page 200]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 4 In fierce assaults, In fierce assaults. and strong tenta­tions 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, [Page 201] Lead us not into tentation 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 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 thē to try it out in their own strength: Iob, the mirrour of patience was overta­ken with much impatience; and Peter that man of courage Quos (que) 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 [Page 202]are written for us Ʋtruina majorum sit cautela minorum. Greg. Moral. David amieus Dei, & Solomon ama­bilis ejus aucti sunt. Ʋt & ruinae nobis ad cautionem, exempla praeberent. Hieron. t. 1. ep. 9. Ad hoc peccata illorum hominum scripta sunt, ut Apostolica illa sententia ubi (que) tremenda sit, qui videtur stare, videat ne ca­dat. Aug. de doct. Christ. lib. 3. cap. 23..

6 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 [Page 203]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 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 [Page 204] 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 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 [Page 205]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 task­masters, 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. [Page 206] 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 2. With faithful­nesse. With faithfulnesse: take heed of taking from God to set up thy self, 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 and (as I have said) oftentimes leaves [Page 207]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. 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 [Page 208]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. 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 [Page 209]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 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, [Page 210]

• 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 [...] [Page 211]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 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 [Page 212]selfe, though thou knewest all this.

2 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 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, 1
  In respect of the du­ty.
• neglect.

1 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 [Page 213]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 2. When the duty is much enforced, When much en­forced. by former resolutions, by present impul­sions.

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

4 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 2. In respect of the neglect: the sin­ [...]ulnesse is encreased; In respect of the neglect.

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

2 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 1. Against true rea­son. In every voluntary action, you have a reason that moves you, Ʋoluntas 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 [Page 215]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 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 [Page 216]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 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: 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 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 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 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 [Page 219]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 Plut. de profect. vir..

2 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 [Page 220]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 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 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 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 [...]. 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 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, [Page 223]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 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 [Page 224]branch in the mouth, a man is no way bettered by what he doth.

6 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 1. Caution, Be liberal. be liberall; keepe your [Page 225]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 w ^th 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; tis 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 2 Caution, be rationall: Take heed of being bound with more lawes then [Page 226]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 1 An erroneous Conscience: Cōscience 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 hūdred pound where the bōd 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 Metum appellant Graeci [...]. Plut. de superstit., subjection [Page 227]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 [Page 228]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.

1 2. 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 [Page 229]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 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 [Page 230]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 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 [Page 231]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 [Page 232]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 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 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 [Page 233]calling, refreshing, occasions truly and necessarily call you one way, and yet conscience driveth another; or when you are hearing, to be put upon reading; Again, when you are put upon extraor­dinary duties without extraordinary occasion; or when put upon such acti­ons as belong not to your place; as Saul to offer sacrifice, Vzziah to burne incense: Let this suffice for the first way of answering the question.

The second way of answering is by Proposition. 2 Answ. to the main Quest by propositiō.

1 1. Proposition. There are bounds of duties of godlinesse: Godli­ness hath bounds. for the law is full of reason; now reason requires no a­ction without limits, if it bid a man eat, give, labour, &c. it together with the matter includes the measure; if a ma­ster bid his servant goe, and say not whither, and how far; how can the ser­vant obey, whē he knoweth not his ma­sters minde? if I would have an house built, or a garment made; except I ap­point the bounds and measure, how can the artificer fit my desire?

• Now there are bounds for extension of actions
• Now there are bounds for limitation of actions

The bounds of extension shew how far you are to goe: First for extension. And I will in generall lay downe three rules to finde this out, how much you must doe?

1 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 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, [Page 235]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 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 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 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 3 Occasions. Occasions are boūds. You must proportion your labours according unto them, [Page 237]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 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 In co non potest esse nimium, quod esse maximum debet. or is there any excesse in that which is good?

Answ. 1. 1 When it is said there is no excesse in religion, you must understand it rather in respect of affection then acti­on Interior actus cha­ritatis habet rationem si­nis, quiae ul­timum bo­num homi­nis consistit in hoc, quod anima Deo inhaereat, exteriores autem actus sunt sicut ad fidem, & ideo sunt commensu­randi, & se­cundū cha­ritatē, & se­cundum ra­tionem. Aqu. 2.2. q. 27.3.6.: though a man may exceed in the one, yet he cannot in the other; as you cannot love God too much Verus amor nullū novit habere modum. Prop. eleg. 3. modus diligendi Deū est sine modo diligere. Ber. de diligendo Deum, or desire him too much, or hate sinne too much or sorrow for it too much; if it be ob­jected that if the affections should be ve­ry farre extended, it might destroy na­ture, as we commonly see it in mourne full spirits, and David found it so, Psal. 13. Psal. 32, &c. I say, that godly sor­row never did hurt, but sometimes God drops in bitternesse and mingles it with it, to the afflicting of the soule; and as [Page 239] 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 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 [Page 240]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, [Page 241]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 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: [Page 242]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 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 [...] [Page 243]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, [Page 244]wealth, are like the Kine of Bashan.

2 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 [Page 245]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 1. There is a false gnide. Their prudence is imperfect. 2 2. There is a selfe guide in every man. 3 3. Satan per­verting. Satan per­verts [Page 246]the soul by his counsels. 4 4. The is a great fault in men. Men faul­ty. 1. Inconsider [...] not hearkning to the counsels of vi [...] dome, 1 or not consulting with [...] 2 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 [...] [Page 247]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 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, [Page 248]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 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 [Page 249]are not urgent, yet his heart is drawing heaven-wards, as the wife loves to be with her husband, &c.

3 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 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 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, [Page 250]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 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, [Page 251]but with equality, each must have his owne.

2 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 [Page 252]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 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 [Page 253]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 [Page 254]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 [Page 255]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 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 [Page 256]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 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 2 The rise must be necessity: Necessity. bee sensible of your owne insufficiency 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, [Page 257]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 [Page 258]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 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 [Page 259]him, 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 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, [Page 260]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 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 [Page 261]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. [...], non a [...] sed a [...], ex­pecto unde [...] expectatio. Lud. de Dieu.

3 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 [Page 262]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 [Page 263]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 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 [Page 264]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 [Page 265]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 1 Keep up love, Keep up love. for this will make you of on heart with God, there will [Page 266]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, [Page 267]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 1 It sharpens and preserves desires 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 [Page 268]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 [...]. 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 2. It makes resolute. It makes resolute, regardlesse of all things in comparison of what it longs for, and fearlesse, Quid non audet amor? and invincible; no terrors can deterre him, but as a Gyant he rejoyceth to run his race 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 [Page 269]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 Weather­cock is turned with every winde.

3 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: [Page 270]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 as keth, 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 [Page 271]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 [...] 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 5 Love keepes the intentions right. It keeps the inten­tions right. 1 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 [Page 272]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 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 Ʋbia­moriói 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 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 [Page 273]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 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 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 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 [...] [Page 275]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 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, [Page 276]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 Crates dicente quodam op­timum esse, quae quis (que) 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 [Page 277]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 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 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 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 [Page 280]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 whō 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, [Page 282]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 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 [Page 283]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 [Page 284]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 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 3 Mens lusts and sinfull ends and re­spects may adde activity and vigour to their spirits in good actions 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 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 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 [Page 285]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 [Page 286]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 streng then thine heart, waite, I say, on the Lord. Psal. 27.14. Feare thou not, for I am with thee, be not dismaid, for I am thy God, I will strengthen thee, yea, I will help thee, yea I will uphold thee with the right hand of my righteousnesse, I the Lord thy God will hold thy right hand, saying unto thee feare not, I will help thee feare not thou worm Iacob, and ye men of Israel, I will help thee saith the Lord, and thy redeemer the holy one of Israel. Esay 41.10, 13, 14. It is a precious pro­mise, a man may say and sigh in him­selfe, alasse the worke is great, and I [Page 287]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 [Page 288]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, 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 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 [Page 290]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 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 [...] [Page 291]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 [Page 292]upon the chiefe agent, the waters of Bethesda heale not except the Angel move them 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 lets goe the wheat, and preferre a fine weed before the eares of corne, so many that are good doe catch at things lesse usefull 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 [Page 293]sheep come to get food 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 [Page 294]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. [...]; 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 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 [Page 294]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 [...]. 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 [Page 296]your eare and come unto me, he are and your souls shall live. Esay 55.1, 2, 3 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 [Page 297]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 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 [Page 298]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 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 [Page 300]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 [Page 301]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 [Page 302]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 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 [Page 303]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. [Page 304]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 [...];.

2 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 [Page 305]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 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 3 Delay is very sinfull in this case. Delay is very sin­full.

1 Disobedi­ence. 1 It is disobedience 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 [Page 306]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 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 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 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 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 [...] [Page 307]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 [...] vocabantur qui semper [...]unt [...] sed non dant. Sic Antigonus vocabatur, [...] &c. Plut. in Paul. Aemil..

4 4 Delay is dangerous. Delay is dangerous

1 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 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 [Page 308]not bear contēpt 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 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 [...] [Page 311]way of Justice, [...]. [...]. 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 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 [...] [Page 311] [...] if all hope were cut off, say not my wound cannot be healed, lay not out your selves for dead men [...]. Soph. in Antig., you may recover.

1 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 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 [Page 312]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 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 2. Are capa­ble of re­viving. You are capable of reviving: though [...] now deadnesse be upon you, there is [...] warnith left 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. 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 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 [Page 313]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 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 [...]. 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 [Page 314]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 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 [Page 315]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 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 [Page 316]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 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 [Page 317]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 [Page 318]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 [Page 319]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 [...]. 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 [...]. 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 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 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 3 Either you know that it is thus or [...]it; if not, then what stupidnesse, If you know not your case, 1 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 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 [Page 322]cannot finde comfort in God, w [...] you are far from him.

2 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 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 [...] [Page 323] [...]e land rich in fruits, are to you but as [...]inter showres, which bring up no­ [...]ing.

2 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 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 [Page 324]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 [Page 325] [...]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 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 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 [Page 326]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 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. [Page 327] 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 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 [Page 328]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 [...] [Page 329]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? [Page 330]and to creep with the snaile, when you might mount as Eagles? let me sug­gest a few incentives to quicken your spirits.

1 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 [Page 331] 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 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 [Page 332]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. Perfectum esse nolle de­linquere est. Hieron. Epist. 1. de vit. solit. laude.

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

1 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 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 [Page 333]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. 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 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 [Page 334]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 5. The greater measure of grace, brings in more comfort, Much grace brings much com­fort. little grace will bring but little joy.

1 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 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 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, [Page 336]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 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 [Page 337]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 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 [...].. 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 [Page 339]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 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 Vis. Pa­risiens. de Rhetor. divin. c. 26., woe is me, for my God, my life is departed from me, and how [Page 340]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, [Page 341]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 [Page 342]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 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 [Page 343]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 [Page 344]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 [Page 345]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.

1 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 [Page 346]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 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 [Page 347]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 [...]. 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 [Page 348]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 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 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 [...]. Naz. orat. 5.6, and sinne carrieth in it the [Page 349]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 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 [Page 350]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 4. When your sorrow is not onely [Page 351]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 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 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 [...] inquit The­mistocles Eurybiadi plagasque minanti dum sanum in praelio cō ­silium 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 [Page 352]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 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..

2 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 [Page 354] 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; [Page 355]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 [Page 356]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 [Page 357]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. [Page 358]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 [Page 359]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; 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 [Page 360]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 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 [Page 361]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 [Page 362]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 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 [Page 363]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 [Page 364]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 Quit ille nobis intel­ligen lus pa­ter? Deus scilicet. Tam pater nemo, tam pius nemo. Is ergo te fi­lium suum etsi acceptīe ab eo prode­geris, etsi nudus redi­eris, recipiet quia re­disti. Ter­tul. de poe­nitent. Patris cibus est salus no­stra. Beda & Ambr. in Luc. 15. of the Prodi­gall made hast to receive and welcome his straying son, and rejoyced that hee that was lost was found again, and that he that was dead was alive againe. Luke 15. this is the way, walk in it, if God should deny such, he should deny himselfe, be­cause he hath said, though he hath been Sorely displeased, turne you unto me, and I will turn to you. Zach. 1.2, 3.

Till you repent, your sin is continued, and conse quently Gods displeasure.

Therefore consider seriously of your case, for want of serious thoughts doth great hurt, so that though the heart bee affected, yet not enough, it seeth often that all is not well, and knoweth the cause, yet because these things lye not upon the spirit by ponderous thoughts, a man beares his misery happily complai­ning, but not wisely and strongly en­deavouring to remove it. And the heart is not soone brought downe: you must hold up the objects of spirituall griefe by consideration, that they may be able to beare downe the heart, therefore be much in pondering these two things.

1 The sad effects of the losse of God; see what blindnesse, barrennesse, weak­nesse, depravednesse, vanity, feares, ac­cusations of heart, what cryes and cla­mours in your soules, and now what if afflictions come, how will you be able to live in such a time other then a dying and a feareful life? what if death come? either a black cloud of darknesse will o­ver-spread you, or a storme of affright­ments [Page 366]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, [Page 367]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 [Page 368]will finde abundant cause of griefe; and when you seek him with repētance, you will finde him in mercy drawing neare, and he will forget your unkindnesse and you shall heare no more of them; doubt­lesse your sinnes this way are very great, so that sometimes God hath been put as it were to a stand what course to take; when God had promised mercy to his revolting people, he addes, But I said, how shall I put thee among the chil­dren? and give thee a pleasant land? and I said thou shalt call me, my father, and shalt not turne away from me. Jer. 3.19. When the Church had been disloyall, she at last fell to this course of re­pentance, and see the issue; A voice was heard upon the high places, weeping and supplications of the children of Israel, for they have perverted their wayes, and they have forgotten the Lord their God; re­turne ye backsliding children, and I will heale your backslidings. ver. 21. and oh that you also would tread in their steps, and say, We come unto thee, for thou art the Lord our God. ver. 22.

CHAP. XXIX. Two other directions how to recover.

THirdly, go to Christ, Direct. 3. Goe to Christ. and beg of him to cause a spirit of life to come into thee; I put you upon Christ, but take heed of mistakes here: 1. Caution 1 Thinke not that there is a greater willingnesse in Christ; then in the father, or the holy Ghost, to shew mercy to you; You must honor the Son, as you honor the Father 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 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 [Page 370]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 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 [Page 371]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 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 [Page 372]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 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 meā 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 [...] [Page 373]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 Omne imperfectū 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 [Page 374]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 [...] 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 [Page 375]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 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 [Page 376]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, 1 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 2. else there is no speci­ficall difference betwixt a man regene­rate and unregenerate, if both were still dead and without strength.

3 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 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. [Page 378]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 [...] 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 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 Fas non est, ut qui ipse gua­vus est, vel amicos agere suâ causa jubeat, ne­dum ipsos Deos. Demost. Olynth. 2. Apud Dominum utra (que) 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 [Page 380]could not reach that life he seeks, but the strength of all our endeavours is the grace and promise of God [...] 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 2 There is a power to use and improve these truths, Power to use it. by meditation and applica­tion [...]. 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 [Page 382]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 1 Make every notion practicall; let [Page 383]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 2 Be frequent in thoughts, for mind­lesse men, are livelesse.

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

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

5 Observe the temper of thy heart, 5 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 6 When thoughts begin to take hold, ply them, keep the fire burning, and let it not goe out for want of blowing.

7 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 [Page 384]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 2 Attend the ordinances, Attend the Ordi­nances. I will say no more of this having met with it be­fore.

3 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: [Page 385]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 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, [Page 386]things would be more easie [...]. 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 strēgth, and he will joyne with you, and will g [...] hand in hand with you [...]. 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 [Page 387]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 [Page 389] 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 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 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 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 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 [...]. de Athanasio Naz.: the emptiest eares stand highest, but the richest Mines lye low; an humble. Christian is a rich treasure [...] [Page 391]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 [...], hoc unum se scire di­xit, quod nihil sciret. Socrat. a­pud Laert..