THat such as are spiritu­all, and have tasted of the specially love and grace of God, may yet (for ends best known to him) be cast into a sleepy, and languish­ing condition, and brought to a low ebb in their owne sense and feeling, is an experimented and undeniable truth; and hereof we have divers instances in holy writ: Job was a godly man there was none like unto him; and yet the Lord hid his countenance from him, and writ bitter things [Page 2]against him: Job 13.26. and David and Heman were filled with horror and amazement in the apprehen­sion of the Lords withdrawing his comforts, and the light of his countenance from them: and the Church of Christ was once put upon this sad and dismall con­clusion, That the Lord had forsa­ken her, yea her Lord had forgotten her Isa. 49.14 Cant. 5.6.: Nay in this we have the Lord Jesus himself for an exam­ple, who (as touching his hu­mane nature) wanted those sen­sible feelings and injoyments of God which he was wont to have: in so much that this blessed Sa­viour of mankinde cried out in the bitternesse of his soule; My God, my God, why hast thou forsaken me Mat. 27.48.? And againe, My soule is ex­ceeding sorrowfull, even unto the death Mat. 26.38..

For our better understanding of this truth, Two sorts of deserti­ons. and that wee may [Page 3]have a distinct knowledge of it according to the Scriptures; we are to consider two sorts of de­sertion, which differ much the one from the other.

First, 1. A reall desertion. there is a totall reall de­sertion and rejection by God; and this is when the Lord har­dens the heart of a man (as hee hardned the heart of Pharaoh Exo. 4.21) and wholly withdrew the influ­ence and beames of divine grace from him; the Lord wil call him no more, he will breath on him no longer by the breathings of his Spirit; now this kind of de­sertion true Saints are not cap­able of, nor subject unto; For although there is oftentimes a withholding from them, com­forts and inlargements, yet ne­ver a totall withdrawing of grace Isa. 54.10.: for it is grace, and grace only that supports them, and bears up their spirits in a droop­ing [Page 4]and disconsolate condition; it is the power of the Lords grace upon their souls, that pre­vents sad disasters, and despe­rate attempts which otherwise Satan and their flesh would put them upon.

Secondly, 2. A sus­pension of comfort. there is another kind of desertion, which cannot properly be called a desertion, but rather a Suspension of those soul refreshing manifestations, influences, and consolations of the Spirit, which a Saint hath formerly enjoyed: neither is this totall and universall, but partiall and graduall in respect of measure and degree; a true Christian is never so forsaken of God, but he partakes (in some measure) of the influences, and opperations of the Spirit of grace (though there may not be such heatings and warmings as there have been.) The Sunne [Page 5](you know) shines upon the earth in Winter as well as in Summer, yet the earth is not so warmed & heated, nor the trees made so fruitfull by the influ­ence of the Sunne in Winter, as in Summer; just so it is with a Christian: he hath his Winter as well as his Summer seasons, his nights as well as his dayes, his complainings as well as his consolations; but yet observe, that this kind of desertion (if it may be so called) which a Saint is capable of, is rather in his ap­prehension than reall; The soul-ravishing object (which is God in Christ) is not darkned, or eclipsed in it selfe, God is perfect light and in him is no darknesse at all 1 Joh. 1.5.: But the darknesse is in the understanding, or apprehensive faculty, which is but renewed in part; the flesh (as a thick mist, or cloude) interposes it self be­twixt [Page 6]the object and our under­standings (as betwixt the Sunne and our corporall eyes) so that wee cannot clearly see into the things that are revealed, or com­prehend fully the glory of the spirituall object.

The Saints may be conside­red under a twofold notion, Saints considered in a two­fold relati­on. or relation, & this will help much to the clearing of the matter in hand.

First, 1. In justi­fication. as they are in a state of Justification and union with God in Christ; and this admits of no change, diminution, or increase; the weak Christian is as much justified, as much uni­ted to God; he hath as much in­terest and propriety in Christ (though hee cannot make so much advantage and improve­ment of it) as the strong Christi­an, who hath a greater degree of faith: the ground and matter of [Page 7]justification (which is) the free grace of God in and by the blood of Christ as Mediator Ephes. 1.6, 7. Ro 3.24 25. remaines sure, stedfast, and unmoveable, (notwithstanding the daily sin­nings and backslidings of saints) the Covenant which they are un­der, is an everlasting Covenant of free grace, which cannot be dis­anulled Jer. 32.40. and the bond of their spirituall union (which is) the Spirit of grace and love is an eter­nall bond that can never be bro­ken, or dissolved, (as the bond of temporall Marriage may be) God hath betrothed his Saints to him for ever, and hath given them his Spirit to be a Seale Ephes. 1.13. and a pledge of his everlasting love to them.

Secondly, 2. In Sanctifica­tion. the Saints may be considered in their Sanctificati­on and communion with God, which is an effect, or product of their justification and union Gal. 4.6.: [Page 8]now in this the Saints have ex­perience of great changes, and alterations; of ebbings and flow­ings (as in the Sea) of increa­sings and decreasings (as in the Moone;) Their communion with God, and enjoyment of him, is sometimes greater, some­times lesser, as God manifests himself to them, and the Sun of righteousnesse shines on them; you shall have a Christian high in communion with God, when hee meets with a ful-tide and fresh-gale of the Spirit The Spi­rit is com­pared to wind Cant. 4.6., hee goes on merrily in his way, and passes over the Red sea of temp­tations, (as it were) with a fore-right winde; but when the wind blowes not at all, or else blowes but softly, either he cannot hoiz saile, or at the best heeds forced (having but a side wind) to tacke often about, and make many boords, before hee get to shore.

Here you may aske me why Saints now under the new Te­stament administration, Quest. are lesse surprized with spirituall lan­guishings, and swoonings than Saints (were) under the old Te­stament administration?

The old administration in­gendered bondage, Answ. and terror in those who lived under it; al­though they were sonnes, yet were they dealt with as servants; though they were heires, yet were they used as children in nonage Gal. 4.1, 2, 3. Gal. 5.1.: but the new admini­stration brings peace and liber­ty to Saints: This the Apostle handels excellently (as in other places,) so especially in the 2 to the Cor. 3 Chap. Therefore those Christians that act much from a spirit of bondage, and yeeld to slavish feares, & terrors (though they may be right in the maine) yet doubtless their carriage and [Page 10]demeanour is not answerable to the new Testament administra­tion; Now the reason (as I con­ceive) why Job and David, and other eminent believers in the old Testament, had so much horror upon their spirits, is, be­cause they lived under a typical administration, and were types of Christ; God ex­hibited spi­ritual things to believers under the old Testa­ment in Types and shadows, Heb. 10.1. not only in their bo­dily sufferings: but also in their spirituall agonies, and temptati­ons; in the one they shaddowed forth the sufferings of his body; Vide Calv. Insti­tu. lib. 2. Cap. 11. Sect. 3. ad finem. and in the other the sufferings of his soule; And now the old administration being abolished, and a new one taking place; we doe not read, that the Saints who lived since Christs ascensi­on, have had so much horror and bondage upon their spirits, as Job and David had.

Neverthelesse (it cannot be denied, but) the Saints have their [Page 11]ebbings, and languishings under the new Testament more, or lesse: Paul that chosen vessell of God had conflicts within, as well as terrors without; he was not al­wayes carried up into the third heaven (as he writes of himself) 2 Cor. 12, but had sometimes experi­ence of sad qualmes, and aguish fits; and in Johns time, which (according to the opinion of some) was a time of more light, The Angels of the Church of Ephesus Rev. 2.4, 5., (who were faithfull, and so acknowledged by Christ himself, in the 2, and 3, verses) had lost their first love, and were fallen from their former zeale; and therefore Christ bids them remember from whence they were fallen, and repent, and doe their first works; So that in the purest times the Saints have had their cold fits, their retrogra­dations and goings back in spi­ritualls.

Thus much for the proofe of the premisses; now that the weak ones may not be offended at this discourse, for I would not will­ingly offend, or stumble any that professe the name of Christ, it will be necessary to premise a few cautions, 4. Conside­rations by way of cau­tion. for preventing mistakes, and informing the judgment a right, before I come to the Symptomes; and in or­der there unto, I shall lay down these following considerati­ons.

First, as Satan (that lying spi­rit) may delude thee, 1. Consi. Satan will tempt you to think worse of your spiri­tuall con­dition than it is. by flatter­ing thee into a beliefe that thy soule is in a flourishing & grow­ing condition (by reason of some gifts and enlargements) when it is otherwise, and thus he deales with hypocrites, and temporary believers; so may he likewise accomplish his wicked designe, by perswading thee, that [Page 13]thou art in a languishing condi­tion when thou art not; by the one he would puffe thee up, and make thee glory in the flesh, and by the other he would expose thee to such discouragements, that thou shouldest not serve God comfortably in thy calling: as hee will tempt thee to think better of thy condition than it is; so likewise to think worse of it than it is; by presenting before thee false mediums, and glasses, and putting thee upon consulting with flesh and blood, which is no competent judge in spiritualls, for the flesh savoureth not the things of God Mat. 16.23..

Now this latter temptation of Satan commonly surprizeth a Christian, when he hath a deep sense of his own vilenesse, and is much abased in himself, & his heart in an humble and contrite frame; for then 'tis most proba­ble [Page 14]such a temptation may take a deep impression; therefore at such times, take heed you deny not the work of grace, and the operation of the Spirit of God upon your souls; acknowledge your own nothingness, but with all be sensible of the love of God towards you, in changing and renewing your hearts.

Secondly, 2. Consi. The keen­nesse of a corruption doth not infallibly preupose a declensi­on in spiri­tualls. it cannot be safe for a Christian to judge of his spiritual condition by the keen­nesse, or activeness of this, or that corruption in him for the soul may have intimate converse and familiarity with God; and be filled with that peace which passeth understanding, when (yet) it is buffetted, and exerci­sed with the bublings up, and stirrings of corruption; and this was Pauls case in the 7 ^th to the Romans, 1 Rom. 7. where after a great con­flict with the flesh, hee comes [Page 15]off a conquerer by the conside­ration of the victories of Christ: and in another place ^r he tells us that he had a thorne, or prick in the flesh (which was some no­table corruption or other) and though hee had prayed thrice against it, yet still it continued vexing the good man, to the end that his faith & patience might be exercised, and therefore the Lord tells him for his comfort, that his grace was sufficient for him (notwithstanding the malice of Satan, and the daringness of his lusts) and that the Lords strength was made perfect in his weaknesse 2 Cor. 12.. Here Paul was not in a spirituall consumption, be­cause he was exercised with the stirrings of corruption: but (therefore) God permitted it that he might not trust in him­self: but in the Lord; so neither shouldest thou presently con­clude [Page 16](upon the stirring of eve­ry corruption) that thou art run behind hand in true mortificati­on; for as some Patients that are nigh unto death make a great bustling, and are so strong when they are giving up their last breath, that two, or three men can scarse hold them; or as the body of a man after he hath received his deaths wound, will leape, and move from place, to place; even so it is with the lusts and corruptions of believers; for though they are knockt in the head, and have received their deaths wound by the death of Christ, yet will they bustle and make a stir, so long as wee re­maine in this Tabernacle, and untill the flesh be perfectly sub­dued in us by the Spirit. 3. Cons. The di­stempera­ture of the body hin­ders inter­nal actings

Thirdly, the constitution of the body (if distempered with melancholy, and other ill hu­mours) [Page 17]may and doth cloude the understanding, and interrupt the internall motions and ope­rations of the renewed soul; So that a Christian cannot clearely apprehend them in himselfe, or make out the same to others. Melancholick Christians are as full of divine experiences, as heavenly and spirituall as any; yet when this duskish humour, and black distemper of melan­choly (which may well be called the devils cushion) is prevalent upon them; oh what false con­clusions! what grosse mistakes and carnall reasonings! what closing in with Satans suggesti­ons, and fighting under his coul­ours, doe these bewray at such times; how shamelesse are they in denying what Christ hath done for them, and what the Spirit hath wrought in them, and evidenced to them; which [Page 18]they will thankfully acknow­ledg, when the skie is clear & the weather faire, when the cloude of melancholy is dispelled, and the foggy mists of temptations scattered; and therefore it be­hoves Saints not to judge of their spirituall condition, in melancholick and pettish fits, for the Satan and their owne lying hearts (joyning together) will deceive them.

Fourthly, 4. Cons. Saints differ in the mea­sure of their spiri­tuall growth. as some trees grow taller and shoot forth more than others; so is it with Saints in their spirituall growth: there are Saints of severall degrees, and measures, as there are several gifts and dispensations, and but one Spirit 1 Cor. 12. so there are severall degrees of faith, love joy, hu­mility, and all (even the least) of them streaming from that one Spirit; Unto every one of us is given grace according to the [Page 19]measure of the gift of Christ Eph. 4.7.. Some have more, and others lesse, ac­cording to the wise dispensati­on of the Father; perhaps thou art not so high in communion with God as others are; thou hast not high attainments, but art low and dead hearted, com­paring thy self with others, wilt thou therefore conclude, that thou hast no communion with God at all, or that there is a de­crease of thy communion with him? that thou art no member at all because thou art not the most eminent member? or that thou art a languishing dying member, because thou art not so nimble and active in spirituall performances as others? These are false conclusions, and shew forth a great deale of pride and unthankfulness.

Thus much by way of caution, now I come to the Symptomes of [Page 20]a Christians abatement in spiri­tualls; in the handling whereof I shall be somewhat large.

First, 1. Symtome If there be a decay of love, humi­lity & self-denyall. if there be a decrease, and abatement of spiritual love, humilty, and self-denyall; so that you grow sleight and envi­ous, and high minded, truly it is a sad Symptome: it may be, you have great gifts, and excell in outward performances, & high and lofty expressions, of more than ordinary enjoyments of God, as if yee only did reigne, and none were comparable to you, and yet (all this while) you walk proudly, and vainly, and whilst you boast of high attain­ments, you live much below God; Thus it was with some in the Church of Corinth, 1 Cor. 4.7, 8. who looked on Paul and the other Apostles, as not worthy to be compared with them in spiritu­all enjoyments, and here upon [Page 21]the Apostle makes use of that ironicall expression (which wee may take up in our dayes) Now yee are full; now yee are rich, yee have reigned as Kings without us, and I would to God that yee did reigne, that wee also might reigne with you. [I would it were so in­deed, (as you say) that we might beare you company and share with you in your enjoyments] But these very Corinthians were so far from excelling the Apostl (in a spirituall way,) that they were much below him, and wal­ked carnally; Are yee not carnall (saith the Apostle) for as much as there are divisions among you, and I could not speak to you as unto spirituall, but as unto carnall even as unto babes in Christ 1 Cor. 3.1.

Now in this there may be great mistakes, and therefore take these rules.

First, if you have greater en­joyments [Page 22]of God than your bre­thren, Rule 1. The clear­er apprehensions you have of God, the viler you will be in your owne eyes. you will then see more into the evil of your own hearts and bewaile the same; doubtless the more you see of God the viler you will be in your owne eyes; if God appeare unto you in his glorious perfections; you cannot but lie in the dust, in the sense of your owne filthinesse, and imperfections: and for this we have divers instances in scrip­ture: when the Lord had invail­ed his glory to Job: how did it humble and abase him? Behold (said he) Iob. 40.4 5. I am vile, what shall I answer thee? I will lay my hand up­on my mouth, once I have spoken but I will not answer, yea twice but I will proceed no further. [I will expostulate the case with God no longer, neither will I plead mine owne righteousnesse with him.] And againe, Chap. 42. verse 5, 6. I have heard of thee by the bearing of the eare, [Page 23](that would not move him) but nowmine eye seeth thee [now I come to see thy glorious Attri­butes and perfections, thou ha­ving opened mine eyes by thine owne Spirit] wherefore I abborre my selfe in dust and ashes. And so Ezekiel, when he saw the appear­ance of the likenesse of the glory of God, Ezek. 1.28. he fell on his face; in token of humility, and self abasement. And the Prophet Isaiah when he saw that glorious vision Chap. 6.5. cryed out in the sense of his owne vilenesse, We is me for I am undone, because I am a man of un­cleane lips, mine eyes have seen the King the Lord of hosts. If you have seen the Lord in his glori­ous appearances, oh your hearts will be humble, your conscien­ces tender, your spirits full of self deny all; the visions of God & Christ will (above all other things) throw downe the pride [Page 24]of the flesh, and cause the soule to have a high esteeme of the Lord Jesus, as the chiefest of ten thousand.

Secondly, 2. Rule The more precious will the Ordinan­ces of the Gospel be to you the more precious and beautifull will the word and Ordinances of the new Testa­ment be to you, (as Preaching, Prayer, Sacraments, Commu­nion of Saints) I dare say, if you enjoy much of God (as you say you doe) you will be so far from sleighting the Ordinances of God (under the notion of car­nall and fleshly dispensations) as that you will have higher thoughts of them than you have had the Lord Jesus powring out his comforts upon you in and by these as conduitpipes) you will remember that you have had sweet meetings with God, heavenly breathings and warmings, unspeakable com­forts, and refrshings from him; [Page 25]and that God hath unvailed, and uncovered his face, and appear­ed gloriously unto you in these administrations; and therefore the word and Ordinances of Christ will be precious to you as gold and sweeter unto you than honey, and the honey combe Psa 19.10. And indeed it doth not a little amaze mee, that any who professe the name of Christ and union and fellowship with him, should abandon the Ordinances of Christ (now under the new Te­stament) seeing David speakes Prophetically (in reference to this latter administration Psal. 84.1, 2, 3, 4. & the Pro­phet Mica. chap. 4. vers. 1, 2.) of the amiablenesse of Gods Ta­bernacles, and the Saints long­ing after God in the use of his Ordinances. Hath not the Lord refreshed your soules in Prayer, and ravished your hearts, while you have communicated with the Saints in a Sacrament? and [Page 26]have yee not by an eye of faith (in the use of an Ordinance) seen Jesus Christ crucified for your sins, and sitting at the right hand of his Father making intercessi­on for you? such as have expe­rience of the Communications of God can set to their seales that this is true, and therefore take heed of sleighting those administrations, wherein you have found God so abundantly.

Thirdly, 3. Rule The con­versation will be more holy i, in gene­rall. if you have high en­joyments of God in the Spirit, your conversation will excell in spirtualnesse, and holinesse, by the irradiations of God up­on you, yea, there will be such Christian care, and watchfulnes, that you will flie from the very appearance of evil, from the garment spotted with the flesh, from fleshly tamperings, lacivi­ous gestures, and unprofitable discourses; where the Spirit of [Page 27]God works most there will be the greatest conformity to God (who is holinesse it self:) But to descend to particulars. 2. More particular­ly.

First, 1. You will be in a good mea­sure cruci­fied to the world. your affections will be in a high degree crucified to the creature: true mortification consists not in a few good words; and fine expressions, for there are many that speak much of dying to the flesh, and carnall things, who yet live much in the flesh and upon the world; really therefore to be crucified to the world, is to have the heart and affections alienated from it, and set upon God and heavenly objects; our conversation is in Heaven (saith the Apostle) Phil. 3.20. and wee sit together with Christ in heavenly places, and I am cruci­fied to the world and the world to me Gal. 6.14.. (That is) I am so dead to the world that it is indifferent to me, whether the world smile [Page 28]or frowne upon me; for I care no more for it, than it cares for me; and againe, They that are Christs have crucified the flesh with the affections and lusts Gal. 5.24.

Secondly, 2. You will be tender­hearted to the lambes of Christ. you will exercise abundance of Christian love, meeknesse and tendernese of spirit towards the Saints, even the weak ones, that scruple the lawfulnes of some things (which you are resolved in:) you will beare with them, & be exceding loath to offend them; Paul was a very high Saint, hee came be­hinde none in spiritualls nay, he excelled all his contemporaries; and yet how compassionate and tender hearted was hee to the weak ones? in so much, that he writ a whole chapter to the Ro­mans upon this subject Rom. 14.; & truly this was that frame of spirit which appeared in Christ him­self; in all his transactions on [Page 29]earth, he gave a strict charge to Peter to feed his lambs (his little ones) and puts the evidence of Peters love upon this; And how full is that expression of his to our purpose, I have yet many things to say unto you, but you can­not beare them now Io. 16.12.. Intimating, that he would speak to them as they were able to beare; he had milk for babes, and strong meat for strong men: And that other saying of our Saviour shews his exceeding great and tender care of his little ones Mat. 28.6 whosoever shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Surely these Christian affections, and tender bowels are much wanting in some Professors, who care not how much nor how often they offend and stumble their weak [Page 30]brethren (as they tear me them) by their unsavory words, and scandalous walkings.

Thirdly, 3. There will be more pati­ence and cheerful­nesse in your suffer­ings for truth. it will appeare fur­ther in your sufferings for truth; if you have a high communion with God there will be much divine power, heavenly wisdom, and self denyall, expressed in your sufferings & persecutions: for, according to the measure of your communion with God, and conformity to Christ your head, so will your carriage and demeanour be in time; of suffe­ring: If therefore you manifest much pride, and turbulency of spirit, and consult much with flesh and blood at such times; it seemes you are but low in your apprehensions of God, & your attainments are not so great as you would make the world be­lieve.

Secondly, 2. Symp­tome. another Symptome [Page 31]may be this; If you rest much in the streames, & seldome goe to the fountaine. If you can content your selves & rest satisfied with the streames, without going to the fountaine, and well-head: perhaps you looke further than the bare outside, and shell of an Ordinance (as praying hear­ing, &c.) to those refreshings and communications which you meet with in Ordinances, but yet you live below the authour and fountaine of them, in as much as you live and feed on that which is dispensed & com­municated in an Ordinance, and not on the Lord himself who is the dispenser of it, and the fountaine form whence it flowes and is derived unto you; and this is to live on something below God, who is the onely soul satisfying good: Now hy­pocrites and carnal Gospellers may have some kind of joy, re­freshing and delight in Prayer, [Page 32]and hearing, as those in Isaiah Isa. 58.2., and the stoney ground, which for want of root withered away; As wee ought not to live on our owne actings, or apprehensions, so neither ought wee to termi­nate our joy on those quicken­ings, and enlivenings which wee meet with in Ordinances; but on him who is the God of Ordi­nances, and the God of all con­solation: If therefore you can warme your selves at the fire of inlargments and elevations of spirit (kindled in the perfor­mance of duties) its a Symptome you rather decrease, than grow in spiritualls: for a woman to content her selfe with the gifts, & love-tokens of her husband, or bridgroome, and to let out the streame of her affections on these, without minding the per­son of her husband, its no good argument, that she hath strong [Page 33]affections to her husband, so neither doth it argue that you have an intimate communion with God, if you can satiate, and glut your selves, in a few love tokens; (namely) those heat­ings & meltings of spirit, which you have experience of in your performances. 3. sad E­ffects, flow from this.

Now this produces three sad effects;

First, 1. Self ex­alting and carnall boasting it produces vaine car­nall boasting, and selfe exalting (if not in words yet) the frame and bent of the heart runs in that channell; there is a secret inward stroking, and admiring of selfe; and applauding of gifts, instead of the rich love of God (which only puts the difference between you and others. Amat de­us non ali­unde hoc habet sed ipse est un­de amat Aug.)

Secondly, 2. Sleight nes of spi­rit. from hence pro­ceeds that rugged, sleight, and superficiall frame of spirit, (when the heart hangs loose from God [Page 34]and is indisposed to spirituall things) and of this the Saints are very sensible, and do exceed­ingly bewaile it; for whilst their hearts remaine in this frame every temptation, and every car­nall object seizes upon them.

Thirdly, 3. Sad qualmes & pressures of heart. this also produceth sad qualmes, and soule-oppressing distempers: if you will be setting up Idols instead of God, and give that honour to them which is due onely to God, I can assure you (from mine owne experi­ence) you will meet with sad-after claps: there will be a great & ponderous weight (I meane) much guilt upon your soules, your consciences will misgive you, & accuse you, though your Idols may be sweet in the mouth, yet will they be bitter in the belly; the end will be bit­ternesse, and you will lie downe in sorrow Isa. 50. last.: God will put water in­to [Page 35]your fire, and extinguish it; such joyes as arise from false grounds (are but like the crak­ling of thornes under a pot) and will not long endure.

Thirdly, 3. Symp­tome. If the ap­plause of men trans­port you. if you be deeply affected and transported, and that constantly with the ap­plause of men (and namely) such as are in some measure spi­rituall; yee waite for it, and when it comes, yee can swallow it downe (as a sweet morsell) and glory (in this) that you are counted more eminent than others; and on the contrary, you greive as much when other Professors are in more credit, and in greater repute for their spirituall gifts, & endowments, than your selves: Wee read that the other Disciples were highly offended, with that mo­tion of prefetring John & James before them, and that they con­tended [Page 36](among themselves) which of them should be the greatest; and Johns Disciples Joh. 3. were angry, that Christ and his Disciples, should have more followers and admirers than their Master, whereby they in­timated that they were but babes in the knowledge of Christ: but as for the Baptist himself, it seemes hee had much of God in him, for he ingenously acknowledged, that Christ must increase and himself decrease, neither did hee repine, but re­joyce, and was glad that Christ the Bridgroome was exalted, whose messenger and servant he was. This seeking honour of men was the great let, & obstacle in the way of the Jewes, so that they could not believe in Christ; How can yee believe which receive honour one of another, and seeke not the honor that commeth [Page 37]from God only Joh. 5.44.? and indeed this was the break-neck sin of Diotre­phes, for the Apostle writes of him, that hee affected the pre­heminence (that is) to be coun­ted more excellent, then the Apostles and their followers; that so, he might make a world­ly gaine of his spirituall gifts: and if it be thus with you, that you are taken with the applause of men, and love to have the preheminence, it is a Symptome that you are in a sleepy condi­tion, & want that spiritual sense of your own nothingness, which you have formerly had.

Fourthly, 4. Symp­tome. If you kick a [...] reproofe. if your hearts be haughty and stubborne, so that you will not take a reproofe kindly, and meltingly, but kick against it, and your brethren that admonish you; and instead of an ingenious acknowledgment of your fault, yee frame excuses, [Page 38]and your spirits swell, and grow big upon it; I'ts evident (in this case) that God hath hid his face from you, and thus it was with Peter that holy man, who (when the Damosell charged him home with truth) he grew outragious, and passionate, and no marvell, if he took it no bet­ter from her, for the good man was left to himself, that he might have experience of his owne weaknesse, and learne to put his confidence in the Lord. After Christs ascension (when there was a greater effusion of the Spirit upon him, & the mystery of faith was more clearely re­vealed to him) we doe not read that he was so vaine, and passi­onate, under a reproofe (when Paul withstood him to the face for his double dealing Gal. 2.11.:) Wee may therefore conclude, that those Professors who spurne at [Page 39]their brethren for giving them a seasonable reproofe, and ad­monition, and (upon this ac­compt) grow strange to them, and refraine their society, are much under a cloude, and in a great measure carnal, for other­wise the reproofe of a Saint would be as oyle powred out on their heads, and it would be en­tertained as a messenger from God.

Fiftly, when there is a neglect, 5. Symp­tome. When you are formal in your du­ties. (or superficiall use) of Christi­an duties, and services; I have observed two extreames in Pro­fessors: some doe idolize the meanes, and set up Ministers and duties in the place of Christ, (as if these were crucified for them:) and others sleight du­ties, and Ordinances, as dead formes, beggerly rudiments, carnall administrations, fleshly appearances; and thus it was in [Page 40]the Church of Corinth, 1 Cor. 1.12. one said he was of Paul, another of Apolle, another of Cephas; here was ido­lizing men, and meanes, but then there was another sort, that said they were of Christ, that is (as I conceive) in opposition to men, and meanes; they were so for Christ, and his imediate teach­ings, and discoveries, that they sleighred the faithful dispensers of the Gospel, and neglected all meanes, and Ordinances as the teachings onely of man, and not of God. Ordinan­ces neg­lected from a twofold considera­tion.

I shall only mention a double consideration from which some Professors neglect Ordinan­ces.

First, 1. Consi. That there is a going out to the world which is distinct from the Church of Christ. because there is: going out to the world, and dispen­sing the Word, and Prayer to the world; therefore Saints may not communicate therein; This is a grosse mistake and (I hope) [Page 41]there are not many of this judg­ment; for,

First, 1. No difference of places under the new Te­stament. there is no difference of places, neither are wee tied more to one place than to an­other (now under the new Te­stament) since that typicall ho­linesse that was in the Temple is abolished, and thus much in effect our Saviour told the wo­man of Samaria Ioh. 4.21.. Truth is truth, and the Gospel is the Gospel wheresoever it is dispenced; as one place is not more holy than another, so neither is one place more unholy than another, in the dayes of the New-Testa­ment.

Secondly, 2. Christ preached to the world and Saints did accompa­ny him. Christ preached to the world, to the Scribes and Pharisees, to all sorts of men, and embraced all places, occasions, and opportunities, to declare the will of his Father, and his Disciples (who were Saints) [Page 42]were with him, and heard him, and Paul and the other Apostles preached often in the shipps to the rude Sea-men, and donbt­lesse, some of the Saints did ac­company them, & were present at their exercise.

Thirdly, 3. Saints may here­upon praise the Lord, who hath deli­veredthem out of the world. by that doctrine which is delivered to the world; yee that are Saints (who me the Lord hath taken out of the world) may have occasion mini­stred to praise the Lord, and to magnifie the riches of his grace, (who hath put a difference be­tween you and the world, and hath translated you out of the kingdome of darknesse, into the kingdome of his deare Son:) yee have no excellency which you have not received, & there­fore why should ye boast as if ye had not received it? why should ye insult over those that are in a naturall conditin and have [Page 43]not yet attained to the know­ledge of the mystery of Christ? I am sure the Gospell teacheth you another lesson, and if yee o­bey the voyce thereof, yee will be tender hearted, and compas­sionate towards such as are with­out, seeing they cannot helpe themselnes till grace over po­wer their hearts: the same power that raised Christ from the grave enables a poore soule to beleeve in Christ. Epehs. 1.19.20.

Fourthly, some truthes which are dispensed to the world, are in a speciall manner usefull for saints; as the doctrine of re­demption and reconciliation by the blood of Christ, and the doctrine which holds forth the evill, and sinfulnesse of sin; the saints are not come to such a perfect knowledge of these truthes, they do not so fully see into the mistery of sin, and the [Page 44]glory of their redemption by Christ, neither doe they so di­stinctly and cleerly aprehend the offices and relations of Christ, but much more may be added to their knowledg of these particulars.

Secondly, 2. Consi. That the Scriptures hold forth a perfect vision of God in this life. Isa. 60.19. Reve. 21. this slighting of ordinances and duties proceeds from a misaplication, and mis­interpretation of some scrip­tures (which hint at the cessati­on of ordinances) as Isaiah 60.19. and Revel: 21. The sunne and moone (which some conceive to be the Ordinances of Christ) shall shine no longer but the Lord will be an everlasting light to his church; now if these scriptures bee appliable to the Church earth (which I ra­ther thinke ought to be refer­red to the saitns when glorified and triumphant in heaven) it must be when he church is [Page 45]made perfect, not onely by im­putation, but inherently when she sees God face to face, and there is no flesh nor corruption in her; till then, they ought not to plead for an exemption from Ordinances; and if Ordinances cease in this life, much more eat­ing and drinking, and the duties of matrimonial relation; if there shall be so much glory revealed, as to swallow up the former (which are of a higher nature) that fulnes of glory, will (much more) put an end to the latter, which are lower, & more perish­ing: and therefore those that say, they need use Ordinances no longer, let them also refraine from eating and drinking, and conversing in the world. Praesens haec vita, vita est fi­dei, quae non est praesentum ac fruenti­um sed ab­sentium, sperantium & expect­antium.

Sixthly, if yee constantly at­tend the purest Ordinances, and the most spiritual and evangeli­call Ministery, and heare truths [Page 46]that are most sutable to your condition, and corespond most with your experiences, and yet bring forth little or no spiritu­al fruit, but are still dead-hearted indisposed, and unprofitable un­der these thriving dispensati­ons: its a Symptome that you are under a spirituall distemper Non pro­gredi estre­gredi. Christians oft times blame the men, and the meanes, and quar­rell with the truths of God, ei­ther as too high or too low for them, when they oght rather to blame the carnality, sleightnes and unbeliefe of their owne hearts; for herefore the word profits not becanse it is not mixed with faith in them that heare it. Heb. 4.2. (yet I deny not) but there may be and often is, Sermo auditus fine fide vel fide non mixtus tâ abest ut prositaudi­enti, ut magis eum damnet. Muscul. a great failing in him that dispenses the word, for he may deliver it so generally, and confusedly (having little or no experience of the worke of [Page 47]Gods Spirit) that an experien­ced Saint cannot profit by it. If there be not bodily motion, and stirring, you may conclude the party is in a swound, or trance, and againe, if he eat good victu­alls and thrive not by them, but rather grow lank and leane, you may well say he hath an ill con­coction, by reason of some bo­dily distemper or other; So if the word be purely preached, and the truths of the Gospel distinctly handled, and you at­tend the meanes from day to day, and ug continually with your hearts, in Ordinances, and yet (notwithstanding) you finde little or no spirituall sap, and moisture, but are leane and drie (in this case) it is evident enough that your spirituall digestion is in a great measure gone from you, and that your inward man is under a distemper: Now this [Page 48]may be, when (yet there is as frequent an use of Ordinances, as much praying, hearing, con­ferring, in the letter and forme as ever: but there wants that spi­rituall life, and vigour, that holy familiarity, and boldnesse with God in your performances, which was wont to be, nay your performances (by the breathings of the Spirit) may be lively and spirituall to others, and yet your selves (in the meane while) dead-hearted, and labouring under the burthen of your Iusts: the great crop of gifts, and fluent expressions which you have usu­ally had in Prayer, &c.) may still remaine, and yet that which is the life of Prayer (Gospel faith and assurance may decay, and this many Christians can tell you by experience. 7 Sym­tome. when saints shark much after creature comforts.

Seventhly, this may be an­other Syptome, if yee dote so [Page 49]far on creature enjoyments, that in dallying with these, you spend and squander away many preci­ous houres, and dayes, without serious thoughts of God, and heavnly intercourses betweene him and you, and so commit Idolarries with the creature, and run a whoreing after the world and earthly things; Forsaking (him who is) the fountaine of liv­ing water, and digging to our sel­ves broken cisternes that will hold no water. x­Jer. 2.13. If you set your hearts on creature beauty, and sacri­fice your affections, to wanton dalliances igh apparel, diet, buil dings, and other creature excel­lencies, spending the very streame, and creame; and quin­tessence of your affections, on these perishing objects, so that when you come to rejoyce in God, and love God, and spiritu­all things, yee have no heart to [Page 50]it, but are altogether dead and indisposed (as to this) having spent your affections upon o­ther objects, and tired out your selves in the things of the world, and further, if you can rejoyce exceedingly in the possession of these outward things, and for­row as much in the want of them, (be it a husband, a wife a child, or any other creature that is deare to your) as if your life and happinesse were bound up in these temporall enjoyments, Its aparent to me, that you con­verse not much with God, but (rahter) that his countenance is hid from you: and surely the Prophet David was much under a cloude, and not sensible of the consolations of his God, when his affections were so captiva­ted and insnared with the beau­ty of Bersheba: and good Ezekiah was in the like condition, when [Page 51]he made shew of his gold and sil­ve (in a vaine glorious manner) to the King of Babylon. And for those Christians that are easily transported, and surprized with every temptation, & drink much of the perishing waters, it appeares their spirits hang loose from God: they have but little spirituall joy, and there­fore they run out to creature comforts, and so spena their mo­ney for tht which is not bread, and their labour for that which satisfi­eth not. If. 55.2.8 Symp­tome, If there be an abate­ment in poynt of assurance.

Eighty, if your assurance of salvation be weakned, your evi­dences blurred, and your soules brought into bondage, so that you fall (as it were) under a co­venant of works, by poreing too much on your selves, and crea­tures, and not eyeing Christs blood and righteousnesse in the Spirit: Now the soules that [Page 52]hath been acquainted with Christ the true spirituall seed, may yet goe back to a Covenant of works, (as Abraham hankered after Ismael, who was a type of the Covenant of works, even when Isaac that typified the Covenant of grace was borne) and that two wayes.

First, 1. In de­pending on eternall acts. in depending on the ex­ternall acts of Prayer, &c. and deriving your peace and com­fort from the work done; Ex opere operato, which is meere Popery. and hence it is that you are lifted up, and cast downe according to the outward performance; thus the Pharisees builded their hopes, and comforts upon their doings and performances, and so doe many Professors in these dayes, 2. Of the internall motion in stead of Christ. who (whilest they depend on their owne righteousnesse) are the greatest enemies to the righ­teousnesse of Christ

Secondly, in a more refined [Page 53]mysterious way, attributing that to frames of spirit and to the acts of faith, love, joy, (which some falsly call God in them) which should be attributed only to the righteousnes and blood­shed of the Lord Jesus; If you fall on any thing for life & sal­vation (though never so speti­ous) besides the righteousnesse of Christ, as Mediator, or if you looke on any thing either exter­nall without you, or internall within you, as a ground of your peace, apart from or without relation to the blood of Christ (whereby the same is rendered acceptable in the sight of God) this is to fall under a Covenant of works, and oh that this were but rightly considered by those who count, the knowledge of Christ in his Mediatorship, and Preist-hood, to be no other than [Page 54]a knowledge of him after the flesh.

Object. Rom. 8.14. Yee have not received the spirit of bondage againe to feare; how then can the Saints be brought into bon­dage, and under a Covenant of works?

Answ. Tis true, the Spirit of God having once spoken peace to a believer, he doth not afterwards bring him into bondage, by tell­ing him that he is under wrath, and in chaines of darknesse; for this were a plaine contradicti­on, which is far from the Spirit of God (who is truth and is no lye) 1 Joh 2. c 7. neverthelesse the Saints may be brought into bondage after they have received the Seale of the Spirit, (as they may also be deluded with errors) which wee must not impute to the Spirit of God, but to Satan and the flesh, for these two joyne toge­ther [Page 55]to rob God of the glory of his grace. The Spirit (who is free in his operation) causeth terror, and slavish feare in the believing soule, no other wayes than the Sunne causeth darkness by suspending his beames and irradiations, doubtlesse so far as wee hearken to the suggesti­ons, and language of the Spirit of God, wee shall be conducted into the way of truth, peace, and comfort: but wee often give credit to Satan that lying spirit and so are led from Christ, the true way into dangerous paths; Suppose yee take counsel both of an honest-man, and a deceiver so far as you follow the advise of the honest-man, yee prosper well in your businesse, but if you will be tampering with the ad­vise of the deceiver, (which is our case then wee have to doe with Satan, who is the great Jug­ler) [Page 56]yee will be cozened and de­luded.

Ninthly, 9 Symp­tome, If ye slight the commu­nion of Saints. if the society and communion of Saints especially such as keep close in their judg­ments to the simplicity of the Gospel, and are most spirituall, holy, and watchfull in their con­versations, be tedious and bur­thensome unto you, so that you forsake their assemblies, and meetings, as it was the manner of some in the Apostles dayes,. Heb. 10.25. And though yee are convinced that they have much of the Image of God upon them, and your hearts have been wonderfully expatia­ted, and enlarged, whilst you fre­quented their assemblies, (God having unbosomed his love to you, in the communication of their experiences) yet now your spirits swell and rise up against them, as too strick, and too watchfull for you: not long [Page 57]since their company and dis­course was delightsome and precious unto you; oh you could not be absent from them an houre; you were never in your right element but when you were conversing with them: I appeale to you; did not your hearts often burne, and were not your affections raised hea­ven wards in communicating with them? where then is your former zeale and love, seeing now yee are as much or more affected with the company of meere worldings, or lukewarme Gospellers, or sleight spirited Opinionists, than with the Soci­ety of these precious saints? certainely they have but could affections to Christ, who looke on the communiion of saints, as an arbitrary, indifferent thing; And as this is a symptome of de­caying in spiritualls, so it argues [Page 58]much vanity and slightnesse of spirit, if you be taken up in your meetings with circumstanciall and trisling things, and so fall to jangling and strif, 1 Tim. 1. 4, 5, 6, 7. neglect­ing those blessed truthes where­in the Saints concur, and agree, as (namely) the Doctrine of Justification by Christ, of assu­rance by the spirit, and liveing upon God by saith in our seve­rall callings and relations: and herein professiors doe as chil­dren use to do who looke more on the outside than on that which is with in, and prize ba­bles and toyes more than Pre­clous things.

Religion (which consists in a conformity of the hart to God) is now turned into a dispure, and made use of only as a head notion; [a sad thing]: hee that is the greatest disputant, and can utter bigg swelling, [Page 59]words is counted the most ex­cellent Christian; whereas many dispute much of religion, that manifest but little of the power of it: and those that are spiri­tuall and walke circumspectly, can tell you from experience, that they have seldome (or ne­ver) mett with the comforts of God in disputes, but have come away from them with sad harts, and drooping spirits and how can it be otherwise, since men exalt their owne notions and gifts more than Christ, and strive more for victory than for truth in contending for their opinions.

Thirdly when men are let loose to a spirit of bitternesse, 10 Symp­tome, If there be much bit­ternesse a­gainst dis­senting brethren. invie, and parsecution So that they stuff and fill their bookes, sermons, and discourses, with gall and wormeword, and rake up all the dunghills they can [Page 60]meete with, that so they might find a matter against brethren, (who in some things oiffer from them) looking on that which is true Christian charity (accord­ing to the Apostls description) 1 Cor. 13. as want of true zeale: such a spirit as this hath acted much of late in professors (that live un­der seuerall formes) and indeed ye that have a close commuinon with God & a cleere judgment in the things of God, may see these angry bitter men (that would violently obtrude upon their brethren every opinion they hold though but Circum­stanciall under a penalty) not­withstanding their heat of spi­rit, grow exceeding colde in the practicall part of Godlinesse, and in the duties of Christian Charity; while they continual­ly cry out errors errors &c. without excerciseing bowells of [Page 61]compassion towards their bre­thren, they themselves loose much of their Communion with God: for whereas they ought (in tendernesse of heart) to pray and mourne for their brethrē (if fallen into any error either of doctrin or practise) and endeavour (by meekness of spirit to set them in joynt a­gaint: So the word fig­nifies, Gal. 6.1. in the Greek. [...]. Quemad­modum in­columitati naturae di­ligentia me­dicorum servit ita Christiana Charitas sanitati mentium & cordium tam restan­rādae quam retinendae subservire debet. they rather revile them, and raile at them in a publique way; and it is very observable, that divers ministers, and others whose faces have formerly shin­ed with the glimpses and rayes of Gods countenance upon them) & whose discourses have ben exceeding savory, and spiri­tuall: since they fell upon this violent and railing stormy, and promoted selfintrest, their spi­rits have ben flat & dul, their dis­courses generall and confused, and their society uncomforta­ble: [Page 62]neither is there that spiri­tuall life, and vigour in them that was wont to bee: If the vi­tall parts of a mans body bee weakened you will say hee is in a consumption: it is so in spiritu­alls when there is not that life, of faith, love, joy, &c. in the saints, which they have manifest­ed in times past. 11 Symp­tome, If there be ā departing from the simplicitie of the Gos­pel.

Againe if ye depart from the simplicity of a Crucified Christ, and cry up every new notion, e­very vaine opinion, as a glorious discovery of God & are unsta­bied, and unsetled, (like so many wandering stars, & waves of the sea) being tossed to and from with every winde of Doctrine, & rea­dy to change your Religion and principles every day, (accord­ing to the judgments of men with whom yee converse) Its a symptome that ye are but babes and infants in the Knowledge of [Page 63]Christ for it is the Property of children to be much affected with new things for a little while, and then to cast them a­way againe for other toyes: Thus it was with some mem­bers of the churches at Corinth and Galatia, who (it seemes) were unstable Christians, and much given to novelties, (and therfore a great trouble & vex­ation to the Apostle) for no sooner was he departed from them, but they were taken with new doctrines, and run after the false Apostles, disrelishing both the person and Doctrin of Paul, in so much that he breaks out into that vehement interro­gation to the Galathians Gal. 3.1. Oh foolish Galathians who hath be­wiched you that you should not obey the truth, as if he had said; I left you in a good condition; when I was last with you, you did o­bey [Page 64]the gospel of Christ; but since my depature, ravening wolves [Satan and his instru­ments] have been among you, and they have bewitched you, with their false doctrines. And againe, have yee begun in the spirit and will you end in the flesh? with many other passages to this purpose in his epistle to the Churches: So that it was not the least worke which Paul had to do, to settle and stablish Christians in the Doctrine of Christ; after they had submitted to it; nor was it the least of his suffrings (nay it was a heavy af­fliction to him, as it is to every faithfull dispenser of the Go­ple) that after all this paines, and care & trouble and suffrings in there behalfe, they should depart from the simplicity of that Gospel, which hee had boldly preached and contended [Page 65]for Nostra bac aetate inven as inuumeros, qui cam E­vangelium Dei, audi­vissent mi­rabili quo­dam ze­le, & ardo-respiritus in amorem illuis exar­serint, po­stea vero per falsos featres cir­cumventi consumma­t. onem sa­lutis suae non ampli­us in fide ac spiritu Christi, sed in justitus carnis quarere coepermt., the mother after shee is delivered of her child, is put to as much trouble in nurfing and educating it, as she was in bring­ing it forth; So was Paul in a spirituall sence, he had many throwes and panges after he had begotten them to Christ: nay he falls in travaile with them again my little children (saith he) of whome I travaile in birth againe till Christ be formed in you.

I wonder not that professors in these daies are cold and dead hearted, and that they ly open to the violence of every storme and every temptation for how can it be other wise with them so long as they play fast and loose with truth and depart from the true rocke and foun­dation.

But for your better infor­mation in this point I shall heere lay downe two cau­tions.

First (notwithstanding what hath beene said) yee ought not to content your selves with this or that measure and degree of faith, Two cau­tions. 1. Rest not in the measure you have attained to. and knowledge it the my­stery of the Gospel, as some professors do; who (fearing they should fall into error, and be deluded with new lights as it is called Learned Zanchy cals it a new & heavenly light.) remaine still in their old formes, Si igitur sentimus in animis no­stris novū & celestem lucem ac­censam, &c In expli­cat. ad E­phes. fol. 47. and measures; as if nothing could be added to their knowledge in spirituall things; wee ought (neverthe­lesse) to take heed of laying new foundations, and taking up new Gospels; for no other foundation can any man Lay then that which is Layed 1 Cor. 3 and if an Angell from heaven preach any other Gospel let him be accused Gal. 1.8. every faith­full Christian holds to the true foundation; though hee cannot argue against every thing that crosses the foundation, or vin­dicate [Page 67]every truth which hee is convin­ced of, yet he closes with that heavenly Martyr that said, though he could not despute for Christ, yet he could dy for Christ. 2 Caution. Censure not thy brother upon eve­ry altera­tion.

Secondly neither ought yee to censure Christians as Apo­stats, for reiecting some things which they formerly embraced, for this they may doe and yet not change the foundation or cry up another Christ, but it may be they have more light, and knowledge, and a cleare judge­ment concerning, the foundati­on, and the superstructure, or matter to be builded theron: that whereas they have former­ly builded hay & stubble, & such like combustible matter (which shal be consumed by the fire of the spirit of God 1 Cor. 3.12.) they now build Gold and silver and preti­ous stones (that is) true Doctrine, and faithfull workes upon the [Page 68]true foundation.

Twelfthly, 12 Symp­tome. If ye live more on the acts than on the object of faith, love, joy. if you cast your eye more on that which is inherent in you, as your faith in Christ, your love to God, your know­ledge of spirituall things, which are weake, and imperfect (for yee know but in part yee beleeve but in part, yee love but in part) then on the righteousnesse of Christ, which the Lord in his infinit love, and grace hath im­puted unto you, It appeares that you are not much acquainted with the mystery of the Gospel, neither do yee give that honor to Christ (the obiect of faith) which is due to him; for should these graces (or rather effects of grace) have a greater traine, more attendants, and a fuller Court then that glorious righteous­nesse, (which is layed up for you in Christ) should these which are but hand-maides and [Page 69]servants) have greater respects, and be more honoured in point of assurance, then the righte­ousnesse of Christ which is the Queene and mistris of them all? this were to give more honour to Hagar the hand­maide, then to Sarah her mist­ris. If you should doe thus in outward things, it would bee counted one of the greatest in­civilities; how much more in­tolerable is it in heavenly and spirituall things: Faith and love are but hand-maides, & should be subservient to Christ who maintaines the court, and is at all the cost and charge: there­fore for you to aply your selves to these and neglect Christ, (which is a course that many poore soules take) shewes you to be but young Courtiers in the pallace of heaven, and to have little familiarity with the King of glory.

Againe this may be another Symptome of your declining in spiritualls, if you rest in a few teares, 13 Symp­tome. If ye rest in your com­plaints & sorrowes. and complaints (which some falsly conceive to be true sorrow and repentance for sin,) we have many professors that will be proud in complaining of their pride, hipocrisie and hard­nesse of heart; and yet they a­dore and worship this under the notion of true humilitie, and selfe denyall, and ground and bottome their peace and happinesse upon it; having made their complaints and expressed a few sorrowfull words, that they want faith, and have hard hearts, &c. they repose them­selves on this rotten staff, and have continuall recourse to it, as an evidence of their good estate: but what saith our Saviour, not every one that saith, Lord Lord Mat. 7.21, 22. [I am so, and so, I have a [Page 71]hard heart, a hypocriticall heart, a proude heart,] shall en­ter into the Kingdome of heaven but he that doth the will of my fa­ther: (that is) he that beleev­eth in God, through Christ; for that is the greate Comman­dement: and to beleeve in God is to do the will of God, and worke the workes of God Ioh. 6.29.. If you have tasted of the love and bountie of the father, and of his dainty dishes, and soule satisfying de­lights, and can now feede on these low things, (I meane) a few teares, and complants; its a Symptome ye are run behinde hand in Spiritualls. A begger that hath had good cheeare at a gentlemans house, will not sit downe satisfied with a few empty words, and bare com­plements, but he must have bread and bread he will have before he departs: The promise is not [Page 72]made to him that compla neth but to him that commeth Ioh. 6.37; nor is it sufficient to thirst after the water of life, and to complaine and cry for it, (as Esaw cryed for the blessing and sought it with teares) but ye must come and drink of it, if ye wilbe refreshed and satisfied Ioh. 6.35: Ho every one that thirsteth Let him come and buy wine and milke without money and without price Isa. 55.1..

14 When you are exceeding strange, 14 Symp­tome. If ye be strange & reserved to Christ your spi­ritual hus­band. and reserved, and have not that enlargednesse of heart, towards Christ your husband and bridgroome, which you formerly had; the time hath beene you have layen in his bo­some, and had sweete embraces from him, and have been kissed with the kisses of his mouth, and refreshed with the flagons of his wine Cant. 1.2.; and not onely so, but you have been open hearted to­wards [Page 73]him, and communica­ted all the secrets of your hearts to him, yee kept nothing from him, that might serve to ex­presse the reality of your love and the vehemency of your affections to him, but behold now yee are growne strange, and sly, and take state upon you, and are not free to unbosome your selves to your husband, this in­timates you have other lovers besides that you dally with, and impart your mindes unto (if I may so speake) and withall it apeares that you trad not much with your spirituall husband: Yee know if a wife be reserved to her husband, and yet famili­or with other men, it may well bee thought that shee hath but cold affections to him: and it is as true in this case, Christ hath espoused you to himselfe, hee hath purchaced you by his blood, and you [Page 74]are united to him by his spirit: and will you let out your hearts af­ter other lovers and give them the best entertainement you have, whilst hee stands at the doore and cannot be admitted? this carriage (as it doth not be­come the spouse of Christ) so it shewes that shee is declined in her affections and respects to Christ, and so it was with the spouse in the Canticles Cant. 5.3. when shee put off her husband (who came to visite her in love) with idle excuses, shee was halfe a sleepe, and halfe waking, and therefore did not tainde the worth of him that came to give her a visit, and waited to be gra­cious to her; but when shee was perfectly out of her sleepe, and knew it was the voice of her be­loved, shee runs after him, and inquires of all the persons shee mett with, where her beloved [Page 75]was, that she might goe to him: And you that are now asleepe (if the Lord awaken you and move your affectiōs by putting in the finger of his spirit at the hole of the doore Cant. 5.4.) will be as rest­lesse as shee was to renew your acquaintance and communion with your beloved. 15 Symp­tome. If yee yeeld to fullennesse of spirit, and refuse comfort.

Lastly if there be such a dogg­ednesse and sullennesse of spi­rit in you, that you will not be comforted, like Rachell in her impatient moode, or like little children ( which Christ alludes to Mat. 11.16, 17.) who are so sullen and pet­tish that whether you pipe or mourne to them, how ever you deale with them, whether by faire or by fowle meanes, they will continue wrangleing, if they have not every toy they would have: perhaps God deals with you by afflictions, and de­prives you of creature injoy­ments [Page 76](which were a great block in your way) this doth not please you but you grow impatient, and repine at this dispensation: and if he abound to you in outward things, and afford you much outward peace, and prosperity, ye wax wanton also under this dispen­sation, no condition, neither that which you are in, nor that which you long after, will keepe your harts in an even, and e­quall frame: truly if it be thus with you, it argues you have a loathing stomack, and are in­clinable to a surfit, there is a superfluity of naughtinesse in your harts which must be purg­ed out, such as will wrangle and quarrell with every dispensa­tion of God and make impro­vement of none (as it is the case of some soules that are in fullen fits) it seemes to me they [Page 77]want the light of Gods counte­nance, which (being bid from them) makes them impatient and sullen, as the spouse is dis­tempered: with the absence of her husband, who by his pre­sence puts her into a plesant moode, and contented frame.

Haveing layed downe these 15 Symptomes (wherin I have beene some what large because they are sutable to these deserting times) I shall now give you three grounde or reasons, why there are such eclipses or cloudings of Gods countenance.

First because the spirit of God, which is a spirit of wisdom, 1 Ground. The Spirit of God is free wor­ker. and revelation, a spirit of life and light, a spirit of love and of a sound minde Eph. 1.17. 2 Tim. 1.7, is a free and arbitray a­gent, he workes when, and where, and in what measure he [Page 78]pleaseth; as the wind bloweth where it listeth so the spirit workes where and how he pleaseth John 3.8.: to some he reveales more, to some lesse of the minde of God none are perfect in there faith, love, joy, while they remaine heere: as he is free to give the soule comfort, and speake peace to it, so he may as freely withdraw his divine influence from it, (at least in some measure and de­gree) and who can blame him for so doing since he acts freely, and every dram of peace, and comfort (which any poore soule hath) is meerely of grace and benevolence: if you have more communion with God then your brethren; and a bound in the comforts of the holy Ghost whilst they morne under sad discouregments, you have so much the morecause to magni­fie the grace of God for what have [Page 79]you which you have not received? as the sun is free in shining on your outward man, so the spirit of God is also free in casting his beames upon your inward man. Donum spiritus liberum est, nulli meri­to alliga­tum. Musc.

Secondly, the Lord (in his infinit wisdome) layes you low, 2 Ground. Saints are brought low, that they may sympa­thize with their bre­thren. that you may pittie others that are in a sad conditon, (over whome you would otherwise insult and triumph) such as have knowne the terrors of God, and have beene in the depths of sorrow, and afflicti­on themselves, will Sympathize with there afflicted brethern: experience makes a compassi­onate and tender hearted Chri­stian: if ye be wounded your selves, you would be sensible of others: if you be exercised in the spirituall warfare your selves you will pitty those that by groaning under the burthen [Page 80]of corruption; by exercise wee come to be expert souldiers in the Campe of Christ & indeed the speculative part of religion, is not comparable to the practi­call: our Saviour himself was tempted that he might be a com­passionate high preist and know how to helpe others that are tempt­ed Heb. 4.15.: you are apt to grow proud, and wanton, when you have much comfort and greate rap­tures, you are puffed up with your inlargments, and looke at your poore wounded afflicted brethren, at a great distance: the Lord (it may be) will take away your comforts, and put you into the same capacity with them, that you may be sen­sible of their sorrowes: no temptation hath taken others but it may also surprize you, yee may ere long (for ought I know) mourne after your be­loved [Page 81]as the Spouze did in the Canticles; though you have the bridgrooms presence now with you it may be shortly taken frō you, and then your countenan­ces wilbe sad, and your harts be filled with sorrow; you ought therefore to be so far from cen­suring your disconsolate bre­thren, as that you should morne with them, and helpe to beare their burthens & so fulfill the law of Christ; which is a law of love.

Thirdly because God will put a differēce in the measure, 3 Ground. God will have Saints know they have not a full poffes­sion of heaven here. of the Saints enjoyments here, and in glory, here they live by faith, there by sence and vision, here their comforts ebbe & flow, but there they have an uninterrupt­ed communion with God, a fulnesse of joy in the beatificall vision of the Lord of glory: 'tis true the saints in this world have experience of that joy, [Page 82]which is unspeakable, and glori­ous, but they have but a tast of it, some times they are so carried up in the spirit as that the most excellent things in the world are as nothing unto them: but these raptures are not of long continuance there is as great (if not a greater) dif­ference, betweene the Saints here, and the Saints in glory, in the measure of there joyes, as betweene the Saints that lived under the old administration, & those that have liv'd since Christs ascention, when he distributed great portions of his spirit to the sonnes of men Eph. 4.8. as princes use to give great gifts at the time of their coronation: the Apostle cleares this excellent­ly in the 1. Cor. 13: 12. now wee see darkly through a glasse or medi­um [now wee have but a Darke sight of the glory of God] but [Page 83]then (namely) when the vaile is rent and corruption swallow­ed up, wee shall see face to face, now wee know but in part but then wee shall know even as wee are knowne; the failings and imper­fections of the most spirituall Saints, do sufficiently confesse the vaine interpretation which some give on this place, (name­ly) that the perfect vision of God is to be referred to the Saints there, which cannot be obtained without a change of the outward man; this mortali­ty must put on immortality and this corruption incorruption at the glorious appearance of the sonne of God, when the King­dome shal be delivered up to the fa­ther, and the father shal be all in all 1 Cor. 15. now we are the sons of God, it doth not appeare what we shalbe, but wee know when he doth appeare we shall [Page 84]be like him for wee shall see him as hee is 1 John 3.2. hee shall change our vild bodies that they may be fashioned like his glorious body Phil. 3.1 21: and this is that which the Saints long after as the great marriage feast, the complement of their joy and happinesse, praying conti­nually, come Lord Jesus come quickly.

Ʋse. 1 Spurne not at this Doctrine as too low, and carnall for you: let not such a thought enter into your hearts, but examine your selves strictly concerning it, that at length (if it be the will of God) yee may be sensible of your great losse: for a man to be wounded and not know it, aggravates his afflictions; to be miserable & yet to be ignorant of it, adds to his inisery: the time was when you had tender consciences; broken and con­trite hearts, and were sensible of [Page 85]the stratagems of Satan, and the deceitfulnesse of your owne spirits, yee have also seene the out-goings of God, and your mouthes have beene filled with mirth and singing as the bird in a summers, morning; oh how pleasant and delightfull have the truths of God, and Saints of God beene to you, but now be­hold (and oh that you were sen­sible of it) yee walke in a desart and wildernesse where there is no water: darknesse is your habitation; you feed on chaff and windy notions in which there is no substance no reality; your understandings are cloud­ed, hearts hardened, your con­sciences benummed your spirits (like Tinder) apt to take every impression of Satan, and all this, because the bridegrome hath with­drawne himselfe from you, he is gon behinde the curtaine: the [Page 86]sun is ecclipsed, & tis night with you: and what saies our saviour; if a man walke in the night he stumbles, and if the light that is in thee [namely the understanding which is the light of thy soule] be darknesse oh how great is that darknesse 2 Mat. 6.22.! In this sad conditi­on you may take up that com­plaint of Job Job 29.2, 3, 3, 4, 5, 20, 25. (who had ex­perience of the Lords hiding his face from him) my harpe is turned into mourning & my organ into the voice of those that weepe, and wish (which him) that you were as in the months past as in the daies when God preserved you, when his candle shined upon your head, and when by his light you walked through darknes, when the Secret of God was upon your Tabernacles, & the Al­mighty was yet with you, when your glory was fresh in you and you were as those that comfort the mourners, when you did see the power and glo­ry [Page 87]of God in the Sanctuary Psa. 63.2. and your harts were sweetely drawne out unto him because of the savor of his good ointments Cant. 1.2 namely the glorious rayes of his countenance which shined upon you.

Ʋse. 2 2. To conclude if you would bee restored to your former comforts, and injoyments or greater, I beseech you (and oh that God would enable you by his grace) to looke up to Christ by an eye of faith, and clasp fast about him: It is not all your prayers, and teares (though I doe not say these or any Gospel ordinance wherein Christ manifests himselfe must be neglected) it is not your gifts and parts, nor any of your performances, that can restore you but only the Lord Jesus apprehended by faith: how comes the heart to be filled with joy and peace but in beleeving? Rom. 15. [...]. [Page 88]and againe beleeving yee rejoyce with joy unspeakable and glori­ous 1 Pet. 1.8.: for your incouragement (let me tell you that) ye have a tēder hearted Saviour to deale with; one that hath aboundant experience of your sorrowes one that knowes what it is to have the countenance of God eclipsed: goe to him and plead before him the promises, his death, his resurrection, his pre­cious offices & relations, & call to minde former experiences of his love and goodnes he died for you when you were enemies to him; and will he not give you a graci­ous visit now that yee are his friends? he was found of you when you sought not after him Isai 65.1 & wil he not manifest himself to you now that you seeke him by faith? hee knowes very well that you can­not be without him, having once [Page 89]had communion with him, and therfore hee will answere you when you call, he wil open when you knock and both hee and the father will come and sup with you Iohn 14.: he cannot be long from you for yee are his jewells, and ingraven upon the palmes of his hands, yee are members of his body Ephes. 5.30. and can he forget his owne flesh and blood? its impossible: what though yee have rebelled against him? yet consider that hee loves you freely and will heale your back­slidings for his anger is turned a­way from you Iosea 14.4. his thoughts are not as your thoughts, nor his wayes as your wayes Isa. 5.1. having once set his love upon you, hee will never take it off againe: hee may (in his heavenly wisdome) for a while hide his face from you, that you may prize his counte­nance the more when you have [Page 90]it: take heede of an evill heart of unbeleefe in departing from the liveing God: to whome will yee goe (I pray you) for hee only hath the wordes of eter­nall life Ioh. 6.68 hee that hath wounded you must cure you; nay hee will do it if yee will but come to him him than cometh to mee I will in no waies cast out. Now the Lord drawe you by the Cordes of his love Hos. 11.4. that you may come to him and finde rest in your soules not in the act of your coming but in the person whome yee come to, for he is the eternall rest of the Saints.