THe Saints are clothed with the Sun, yet often under a Cloud. Their path is like the morning light, shining more and more unto the perfect day, yet they often decline. Cloudings are their affliction, and Declinings are their sin. To prevent or remedy either, is a great work. Both are aimed at in this little Treatise: wherein the case of a Spiritual declension is distinctly stated, and the symptoms of it clearly represented. So that the Christian Reader comparing his heart and life with this discourse, may either praise God for his growth, or pray away his decays in grace. Soul-declinings are too visible among the Saints in England: And therefore I judge it seasonable to make this or any faithful Discovery and cure of them legible.  
June 9 1648. Joseph Caril.   

THE SAINTS Declining state UNDER Gospel Administrations. OR The case of Desertion briefly stated in a few Considerations; with several Symptoms of the Saints Decreasing and Declining in Spirituals. Very useful in these times, wherein there is much of Notion, and little of the Power of Godliness manifested. By William Troughten, Minister of the Gospel, at Wanlep in Leicestershire.  
LONDON, Printed by J. M. for Livewell Chapman, at the Crown in Popes-head Alley, MDCLII.   

To his Excellency the Lord Fairfax, General of the Parliaments forces.  
Noble S it;  
THE God of Armies hath done great things by you as an instrument, for the peace and security of his people in this bleeding Kingdom; I may speak it (without flattery) that you are the glory of England, and so you will be ever esteemed by all true Englishmen; your place is honourable; your birth is noble: but much more your spirit which God hath raised and fitted for great and honourable acheivements. When Saul was made King of Israel the Lord gave him a royal spirit fit for Kingly government; and surely when your EXCELLENCY was appointed General of the Parliaments Army; a fourfold portion of the spirit of wisdom, courage, and meekness, was poured out upon you; that you might be as bold as a lion, and yet as meek as a lamb; which two excellent virtues have shined forth in your conversation.  
The Lord hath given large testimony to your faithfulness by many unparelled successes, so that the Army under your EXCELLENCIES command since they were first modelted have not been frustrated in any warlike attempt; and however some discontented spirits that are engaged to a faction) censure your proceed, yet I am confident there is no man that hath a drop of true English blood running in his veins, or that hath a right understanding of the privileges of the subjects of England but will bless God for you, and make an honourable mention of the very name of the Lord Farfax, and the army under his command.  
You are yet on the stage, and many eyes are upon you; he that hath hitherto enabled you to play your part wisely for the preservation of three bleeding Kingdoms, will (I doubt not) in his own good time bring you off honourably, and all those under your command that are acted by the same principles of public interest.  
'tis true (dear Sir) there are divers members of your Army (as there will be in such a numerous body) that are slight-spirited and hold many heterodox and unsound opinions, which no sober Christian can approve of; yet this I can speak (upon mine own certain knowledge) That there is a precious public spirited people in your army; a people that mourn for the divisions of the times; a people that seek the glory of Christ and not their own honour; a people that walk much with God and have a close communion with been; and who recount continually (with much thankfulness) the sweet providences and dispensations of God towards them and the whole Kingdom by them.  
As for your Excellency. It hath pleased the Lord to try you several ways not only by the malicious slanders of open adversaries, and by your 〈…〉 weaknesses; but also the unChristian and ungratful censurings of pretended friends: and of these their are two sorts (i) those that are riged in their opinions and practice touching, Church government, and (2) another sort who are or were lately members of your army that pretend to be above forms, and to have an extraordinary knowledge of divine mysteries but to speak the truth, they are low and carnal and disobedient to lawful authority both civil and martial: and indeed the power of our good God hath wonderfully appeared, in carrying you through these great temptations and difficulties with much settlenesse and cheerfulness of spirit: If the Lord had not been on your side (may you say) you bade been swallowed up ere this; and the prosperity, and happiness of three Kingdoms in you: Let the Lord have the glory of this, as he hath had of his other mercies from your Excellency.  
Sir, I am bold to tender this little treatise to your Excellency: if I did not look on you as humble and spiritual, I should not present it to you, for it is not suitable to the wisdom and greatness of the world, but to the experience of humble Saints; with whose hidden privileges and comforts (I doubt not) you are well acquainted. Now the Lord establish you in the truth, and bless you and yours with all spiritual and heavenly blessings in Christ.  
Your EXCEL. humbl: and faithful servant W. T.   

To the Reader;  
Christian Reader,  
I Have observed (of late) that the Saints generally through out this Kingdom have loft much of the power, and vitals of Religion, since they entered on needless disputes; and while some pretend to live above Ordinances and Forms, they live below God and Christ, in and upon the world; and although they offer liberty to others, yet they themselves (as the Apostle speaks) are the bondslaves of corruption, being lulled asleep by Satan's delufions, & so made insensible of the want of those real enjoyments of God which they have had in his Ordinances. 
* See the Epistle of 12. Ministers to the Reader, before the Book entitled, The clear Sunshine of the Gospel breaking forth upon the Indions in new England, lately set forth by T.S.  I have therefore thought it my christian duty to publish this small Treatise (as that which may be useful for such Professors, if God give a spirit of humility & self-denial) which though it be dressed in a simple and homely phrase, without the varnish of humane elocution, yet it discovers some spiritual experience of the work of God's spirit which infinitely surpasseth all humane and acquired abilities. 
The poor Indians in New England, may shame the Professors in Old Enland.   
Others have treated on this Subject in printed books: but as I humbly conceive (with due regard to their elaborate discourses) they speak not fully to the present condition of the Saints, and to these times of confusion, wherein the mystery of iniquity works in a high measure under guilded and specious pretences, and Satan himself is transformed into an Angel of light. What shall we say of this age? it is neither wholly night, nor wholly day with us: but we expect a glorious evening; we look for a time when truth shall vanquish error, and light shall swallow up darkness. And those that have a name they live and yet are dead, shall be plainly discovered, and that mask and vizard pulled off, where with they have blinded many precious Saints, (I mean) their pretences of high and glorious discoveries, without relation to the blood of a crucified Christ, which is not only slighted and undervalved by Papists and others that live under a Covenant of works: but also by another sort of Professors, who have much of the Spirit of divine light, and dying to the flesh and carnal created things in their mouths, (the Lord Jesus in the sufferings of his humane nature is laid aside as an Almanac out of date, or an old administration or fleshly appearance out of which they are passed) And this is that spirit of Antichrist which began to work in John's time, and appeared much in Luther's time in Zwenkfeld & his followers, who judged Luther and other faithful Christians to be men of a very low strain, that lived under a carnal administration upon the letter and history, not knowing God in Spirit and in mystery: which is the very language of the manifestarians, in these days concerning many precious Saints.  
I shall be far from stirring up the civil Magistrate against those that err in judgement about spiritual things (so they submit to lawful Authority in civil things) for this were to thwart the strain of Christ's Gospel, which exhorts us to love and forbearance, if peradventure the Lord will give them repentance, to the acknowledgement of the truth 
a Heb. 10.2  our weapons (saith the Apostle) are not carnal but spiritual 
b 2 Cor 10 4.  and my Kingdom (saith our Saviour) is not of this world, if it were my disciples would fight. 
c joh. 18.36.  Howbeit it concerns every Christian soul to mourn before the Lord, and to be earnest with him in prayer, that he would consume the man of sin with the breath of his nostrils and that he would throw down the strong holds of Satan, (namely) those horrid errors, and blasphemies which are crept into the Churches of Christ. I shall desire thee (Christian Reader) to read this little book without prejudice, and to avoid jangling and strife, and mind the things that tend to peace and edification. Now the Lord give thee and me a seeing eye, a hearing ear, and an understanding heart; Farewell.   

To the Christian READER.  
HIgh attainments, and choice Communion with God, are a great Happiness: such as many Saints come not up to, nor all that pretend they have them, do enjoy. Some judge themselves on the top of Mount Zion, when they are at the foot thereof, they are without sin, perfect, live in the Essence of God; neither Christ, nor any of his institutions are considerable with them. The Ministry is a delusion, the Ordinances of the Gospel, low administrations, empt, Clouds, fleshly appearances, and dead forms, righteousness, holiness, faith, are to them of little account. Immediate revelations are only looked at, the holy Scriptures laid aside. Whereupon Satan's delusions are often taken for the Spirits discoveries; and these conceit themselves all Spirit, manifest much flesh. Is it not fleshly wisdom to put down what the infinite wisdom of God hath set up? to seek out inventions of out own, and not to be content with the Gosspel, which is the power of God to man's salvation. Reader, art thou beyond others in knowledge, holiness, high attainments? let not thy tongue, but life, declare it. Christ had the Spirit not by measure, John 3.34. he was anointed above his fellows, Heb. 1.9. filled with all the fullness of God, Colos. 2.9. yet he conversed with sinners, Matth. 9.11. prayed with others, Luk. 9.28. frequented the Assemblies, Luke 4.16. preached to mixed multitudes, Mark 6.33, 34. prayed before meat, Matth. 19.19. 15.36. Communicated with his disciples, Mat. 26.29. made use of the Scriptures, Luk. 4.17, 18, 19, 20, 21. and directed others to do so. John 5.39. How is it then that any should cast off such duties? Have they more of the Spirit than Christ? Are they richer than he? If such thoughts lodge in them, the Lord teach them to know themselves, to be lowly minded, and to esteem other better than themselves, Phil. 2.3. What heights soever such speak of, they are in a bottom greatly benighted and clouded, decayed, rather than grown Christians. Declinings are dangerous, growth is comfortable. It's matter not only of observation, but of complaint, that the power of godliness is much abated in most Saints. Many in England have lost their first love, it's time for them to remember former days, and to do their first works, lest severe judgements divorce them from their sweetest comforts. This little Treatise, very savoury and seasonable, written with a Dovelike Spirit, will discover to thee thy declensions, and direct thee to the ready way of recovery. Read it with a single heart, and the Lord make it a blessing to thee.  
W. G.   

Saints in England under a Cloud.  
THat such as are spiritual, 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 own 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 hide his countenance from him, and writ bitter things against him: 
a 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 dismal conclusion, That the Lord had forsaken her, yea her Lord had forgotten her 
b 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 enjoyments of God which he was wont to have: in so much that this blessed Saviour of mankind cried out in the bitterness of his soul; My God, my God, why hast thou forsaken me 
c Mat. 27.48. ? And again, My soul is exceeding sorrowful, even unto the death 
d Mat. 26.38. .  
For our better understanding of this truth, 
Two sorts of desertions.  and that we may 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 real desertion.  there is a total real desertion and rejection by God; and this is when the Lord hardens the heart of a man (as he hardened the heart of Pharaoh 
e Exo. 4.21 ) and wholly withdrew the influence and beams of divine grace from him; the Lord will call him no more, he will breathe on him no longer by the breathe 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 total withdrawing of grace 
f Isa. 54.10. : for it is grace, and grace only that supports them, and bears up their spirits in a drooping 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 total and universal, but partial and gradual 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 operations of the Spirit of grace (though there may not be such heatings and warmings as there have been.) The Sun (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 fruitful by the influence of the Sun 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 days, his complain 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 real; The soul-ravishing object (which is God in Christ) is not darkened, or eclipsed in itself, God is perfect light and in him is no darkness at all 
g 1 Joh. 1.5. : But the darkness is in the understanding, or apprehensive faculty, which is but renewed in part; the flesh (as a thick mist, or cloud) interposes itself betwixt the object and our understandings (as betwixt the Sun and our corporal eyes) so that we cannot clearly see into the things that are revealed, or comprehend fully the glory of the spiritual 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 he 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 justification (which is) the free grace of God in and by the blood of Christ as Mediator 
h Ephes. 1.6, 7. Ro 3.24 25.  remains sure, steadfast, 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 disannulled 
i Jer. 32.40.  and the bond of their spiritual union (which is) the Spirit of grace and love is an eternal bond that can never be broken, or dissolved, (as the bond of temporal Marriage may be) God hath betrothed his Saints to him for ever, and hath given them his Spirit to be a Seal 
k 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 
l Gal. 4.6. : now in this the Saints have experience of great changes, and alterations; of ebbings and flow (as in the Sea) of increasings and decreasings (as in the Moon;) Their communion with God, and enjoyment of him, is sometimes greater, sometimes lesser, as God manifests himself to them, and the Sun of righteousness shines on them; you shall have a Christian high in communion with God, when he meets with a ful-tide and fresh-gale of the Spirit 
m The Spirit is compared to wind Cant. 4.6. , he goes on merrily in his way, and passes over the Red sea of temptations, (as it were) with a foreright wind; but when the wind blows not at all, or else blows but softly, either he cannot hoiz sail, or at the best heeds forced (having but a side wind) to tack often about, and make many boards, before he get to shore.  
Here you may ask me why Saints now under the new Testament administration, 
Quest.  are less surprised with spiritual languish, and swoonings than Saints (were) under the old Testament administration?  
The old administration engendered bondage, 
Answ.  and terror in those who lived under it; although they were sons, yet were they dealt with as servants; though they were heirs, yet were they used as children in nonage 
n 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 yield to slavish fears, & terrors (though they may be right in the main) yet doubtless their carriage and 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 spiritual agonies, and temptations; in the one they shadowed 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 soul; And now the old administration being abolished, and a new one taking place; we do not read, that the Saints who lived since Christ's ascension, have had so much horror and bondage upon their spirits, as Job and David had.  
Nevertheless (it cannot be denied, but) the Saints have their ebbings, and languish under the new Testament more, or less: Paul that chosen vessel of God had conflicts within, as well as terrors without; he was not always carried up into the third heaven (as he writes of himself) 
o 2 Cor. 12 , but had sometimes experience of sad qualms, and aguish fits; and in John's time, which (according to the opinion of some) was a time of more light, The Angels of the Church of Ephesus 
p Rev. 2.4, 5. , (who were faithful, and so acknowledged by Christ himself, in the 2, and 3, verses) had lost their first love, and were fallen from their former zeal; and therefore Christ bids them remember from whence they were fallen, and repent, and do their first works; So that in the purest times the Saints have had their cold fits, their retrogradations and go back in spirituals.  
Thus much for the proof of the premises; now that the weak ones may not be offended at this discourse, for I would not willingly offend, or stumble any that profess 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 judgement a right, before I come to the Symptoms; 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 spiritual condition than it is.  by flattering thee into a belief that thy soul is in a flourishing & growing condition (by reason of some gifts and enlargements) when it is otherwise, and thus he deals with hypocrites, and temporary believers; so may he likewise accomplish his wicked design, by persuading thee, that thou art in a languishing condition when thou art not; by the one he would puff 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 he 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 spirituals, for the flesh savoureth not the things of God 
q Mat. 16.23. .  
Now this latter temptation of Satan commonly surpriseth a Christian, when he hath a deep sense of his own vileness, and is much abased in himself, & his heart in an humble and contrite frame; for then 'tis most probable 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 keenness of a corruption doth not infallibly pre●●●se a declension in spirituals.  it cannot be safe for a Christian to judge of his spiritual condition by the keenness, 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 buffeted, and exercised with the bubblings up, and stir of corruption; and this was Paul's case in the 7th to the Romans, 
1 Rom. 7.  where after a great conflict with the flesh, he comes off a conqueror by the consideration of the victories of Christ: and in another place ʳ he tells us that he had a thorn, or prick in the flesh (which was some notable corruption or other) and though he 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 weakness 
s 2 Cor. 12. . Here Paul was not in a spiritual consumption, because he was exercised with the stir of corruption: but (therefore) God permitted it that he might not trust in himself: but in the Lord; so neither shouldest thou presently conclude (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 scarce hold them; or as the body of a man after he hath received his death's wound, will leap, and move from place, to place; even so it is with the lusts and corruptions of believers; for though they are knocked in the head, and have received their death's wound by the death of Christ, yet will they bustle and make a stir, so long as we remain in this Tabernacle, and until 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) may and doth cloud the understanding, and interrupt the internal motions and operations of the renewed soul; So that a Christian cannot clearly apprehend them in himself, or make out the same to others. Melancholic Christians are as full of divine experiences, as heavenly and spiritual as any; yet when this duskish humour, and black distemper of melancholy (which may well be called the devil's cushion) is prevalent upon them; oh what false conclusions! what gross mistakes and carnal reasonings! what closing in with Satan's suggestions, and fight under his colours, do these bewray at such times; how shameless are they in denying what Christ hath done for them, and what the Spirit hath wrought in them, and evidenced to them; which they will thankfully acknowledge, when the sky is clear & the weather fair, when the cloud of melancholy is dispelled, and the foggy mists of temptations scattered; and therefore it behoves Saints not to judge of their spiritual condition, in melancholic and pettish fits, for the Satan and their own lying hearts (joining together) will deceive them.  
Fourthly, 
4. Cons. Saints differ in the measure of their spiritual growth.  as some trees grow taller and shoot forth more than others; so is it with Saints in their spiritual growth: there are Saints of several degrees, and measures, as there are several gifts and dispensations, and but one Spirit 
t 1 Cor. 12.  so there are several 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 measure of the gift of Christ 
u Eph. 4.7. . Some have more, and others less, 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 thyself 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 spiritual performances as others? These are false conclusions, and show forth a great deal of pride and unthankfulness.  
Thus much by way of caution, now I come to the Symptoms of a Christians abatement in spirituals; in the handling whereof I shall be somewhat large.  
First, 
1. Symtome If there be a decay of love, humility & self-denial.  if there be a decrease, and abatement of spiritual love, humilty, and self-denial; so that you grow sleight and envious, and high minded, truly it is a sad Symptom: it may be, you have great gifts, and excel in outward performances, & high and lofty expressions, of more than ordinary enjoyments of God, as if ye only did reign, 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, 
x 1 Cor. 4.7, 8.  who looked on Paul and the other Apostles, as not worthy to be compared with them in spiritual enjoyments, and here upon the Apostle makes use of that ironical expression (which we may take up in our days) Now ye are full; now ye are rich, ye have reigned as Kings without us, and I would to God that ye did reign, that we also might reign with you. [I would it were so indeed, (as you say) that we might bear you company and share with you in your enjoyments] But these very Corinthians were so far from excelling the Apostl (in a spiritual way,) that they were much below him, and walked carnally; Are ye not carnal (saith the Apostle) for as much as there are divisions among you, and I could not speak to you as unto spiritual, but as unto carnal even as unto babes in Christ 
y 1 Cor. 3.1 .  
Now in this there may be great mistakes, and therefore take these rules.  
First, if you have greater enjoyments of God than your brethren, 
Rule 1. The clearer apprehensions you have of God, the viler you will be in your own eyes.  you will then see more into the evil of your own hearts and bewail the same; doubtless the more you see of God the viler you will be in your own eyes; if God appear unto you in his glorious perfections; you cannot but lie in the dust, in the sense of your own filthiness, 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) 
z job. 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 own righteousness with him.] And again, 
a Chap. 42. verse 5, 6.  I have heard of thee by the bearing of the ear, (that would not move him) but nowmine eye seethe thee [now I come to see thy glorious Attributes and perfections, thou having opened mine eyes by thine own Spirit] wherefore I abborre myself in dust and ashes. And so Ezekiel, when he saw the appearance of the likeness of the glory of God, 
b 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. cried out in the sense of his own vileness, We is me for I am undone, because I am a man of unclean 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 down the pride of the flesh, and cause the soul to have a high esteem 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 beautiful 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 do) you will be so far from slighting the Ordinances of God (under the notion of carnal and fleshly dispensations) as that you will have higher thoughts of them than you have had the Lord Jesus pouring out his comforts upon you in and by these as conduitpipes) you will remember that you have had sweet meetings with God, heavenly breathe and warmings, unspeakable comforts, and refrshing from him; 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 comb 
c Psa 19.10 . And indeed it doth not a little amaze me, that any who profess the name of Christ and union and fellowship with him, should abandon the Ordinances of Christ (now under the new Testament) seeing David speaks Prophetically (in reference to this latter administration 
d Psal. 84.1, 2, 3, 4. & the Prophet Mica. chap. 4. vers. 1, 2. ) of the amiableness of God's Tabernacles, and the Saints longing after God in the use of his Ordinances. Hath not the Lord refreshed your souls in Prayer, and ravished your hearts, while you have communicated with the Saints in a Sacrament? and have ye 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 seals that this is true, and therefore take heed of slighting those administrations, wherein you have found God so abundantly.  
Thirdly, 
3. Rule The conversation will be more holy i, in general.  if you have high enjoyments of God in the Spirit, your conversation will excel in spirtualnesse, and holiness, by the irradiations of God upon you, yea, there will be such Christian care, and watchfulness, that you will fly from the very appearance of evil, from the garment spotted with the flesh, from fleshly tamperings, lascivious gestures, and unprofitable discourses; where the Spirit of God works most there will be the greatest conformity to God (who is holiness itself:) 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 carnal 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) 
e Phil. 3.20.  and we sit together with Christ in heavenly places, and I am crucified to the world and the world to me 
f Gal. 6.14. . (That is) I am so dead to the world that it is indifferent to me, whether the world smile or frown upon me; for I care no more for it, than it cares for me; and again, They that are Christ's have crucified the flesh with the affections and lusts 
g Gal. 5.24 .  
Secondly, 
2. You will be tenderhearted to the lambs of Christ.  you will exercise abundance of Christian love, meekness and tendernese of spirit towards the Saints, even the weak ones, that scruple the lawfulness of some things (which you are resolved in:) you will bear with them, & be exceeding loath to offend them; Paul was a very high Saint, he came behind none in spirituals nay, he excelled all his contemporaries; and yet how compassionate and tender hearted was he to the weak ones? in so much, that he writ a whole chapter to the Romans upon this subject 
h Rom. 14. ; & truly this was that frame of spirit which appeared in Christ himself; in all his transactions on earth, he gave a strict charge to Peter to feed his lambs (his little ones) and puts the evidence of Peter's 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 bear them now 
i Io. 16.12. . Intimating, that he would speak to them as they were able to bear; he had milk for babes, and strong meat for strong men: And that other saying of our Saviour shows his exceeding great and tender care of his little ones 
k 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 brethren (as they tear me them) by their unsavoury words, and scandalous walkings.  
Thirdly, 
3. There will be more patience and cheerfulness in your sufferings for truth.  it will appear further in your sufferings for truth; if you have a high communion with God there will be much divine power, heavenly wisdom, and self denial, 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 turbulence of spirit, and consult much with flesh and blood at such times; it seems you are but low in your apprehensions of God, & your attainments are not so great as you would make the world believe.  
Secondly, 
2. Symptom.  another Symptom may be this; 
If you rest much in the streams, & seldom go to the fountain.  If you can content yourselves & rest satisfied with the streams, without going to the fountain, and wellhead: perhaps you look further than the bare outside, and shell of an Ordinance (as praying hearing, etc.) to those refresh and communications which you meet with in Ordinances, but yet you live below the author and fountain 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 fountain form whence it flows and is derived unto you; and this is to live on something below God, who is the only soul satisfying good: Now hypocrites and carnal Gospelers may have some kind of joy, refreshing and delight in Prayer, and hearing, as those in Isaiah 
l Isa. 58.2. , and the stoney ground, which for want of root withered away; As we ought not to live on our own actings, or apprehensions, so neither ought we to terminate our joy on those quickenings, and enlivenings which we meet with in Ordinances; but on him who is the God of Ordinances, and the God of all consolation: If therefore you can warm yourselves at the fire of inlargments and elevations of spirit (kindled in the performance of duties) its a Symptom you rather decrease, than grow in spirituals: for a woman to content herself with the gifts, & love-tokens of her husband, or bridegroom, and to let out the stream of her affections on these, without minding the person of her husband, it's no good argument, that she hath strong affections to her husband, so neither doth it argue that you have an intimate communion with God, if you can satiate, and glut yourselves, in a few love tokens; (namely) those heatings & melt 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 carnal boasting  it produces vain carnal boasting, and self exalting (if not in words yet) the frame and bent of the heart runs in that channel; there is a secret inward stroking, and admiring of self; 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. Sleightnes of spirit.  from hence proceeds that rugged, sleight, and superficial frame of spirit, (when the heart hangs lose from God and is indisposed to spiritual things) and of this the Saints are very sensible, and do exceedingly bewail it; for whilst their hearts remain in this frame every temptation, and every carnal object seizes upon them.  
Thirdly, 
3. Sad qualms & pressures of heart.  this also produceth sad qualms, and soule-oppressing distempers: if you will be setting up Idols instead of God, and give that honour to them which is due only to God, I can assure you (from mine own experience) you will meet with sad-after claps: there will be a great & ponderous weight (I mean) much guilt upon your souls, 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 bitterness, and you will lie down in sorrow 
m Isa. 50. last. : God will put water into your fire, and extinguish it; such joys as arise from false grounds (are but like the crackling of thorns under a pot) and will not long endure.  
Thirdly, 
3. Symptom. 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 spiritual; ye wait for it, and when it comes, ye can swallow it down (as a sweet morsel) and glory (in this) that you are counted more eminent than others; and on the contrary, you grieve as much when other Professors are in more credit, and in greater repute for their spiritual gifts, & endowments, than yourselves: We read that the other Disciples were highly offended, with that motion of prefetring John & James before them, and that they contended (among themselves) which of them should be the greatest; and John's Disciples 
n 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 seems he had much of God in him, for he ingenously acknowledged, that Christ must increase and himself decrease, neither did he repine, but rejoice, and was glad that Christ the Bridegroom was exalted, whose messenger and servant he was. This seeking honour of men was the great let, & obstacle in the way of the Jews, so that they could not believe in Christ; How can ye believe which receive honour one of another, and seek not the honour that cometh from God only 
o Joh. 5.44. ? and indeed this was the break-neck sin of Diotrephes, for the Apostle writes of him, that he affected the pre-eminence (that is) to be counted more excellent, than the Apostles and their followers; that so, he might make a worldly gain of his spiritual gifts: and if it be thus with you, that you are taken with the applause of men, and love to have the pre-eminence, it is a Symptom that you are in a sleepy condition, & want that spiritual sense of your own nothingness, which you have formerly had.  
Fourthly, 
4. Symptom. If you kick at a reproof.  if your hearts be haughty and stubborn, so that you will not take a reproof kindly, and meltingly, but kick against it, and your brethren that admonish you; and instead of an ingenious acknowledgement of your fault, ye frame excuses, and your spirits swell, and grow big upon it; I''s evident (in this case) that God hath hid his face from you, and thus it was with Peter that holy man, who (when the Damsel charged him home with truth) he grew outrageous, and passionate, and no marvel, if he took it no better from her, for the good man was left to himself, that he might have experience of his own weakness, and learn to put his confidence in the Lord. After Christ's ascension (when there was a greater effusion of the Spirit upon him, & the mystery of faith was more clearly revealed to him) we do not read that he was so vain, and passionate, under a reproof (when Paul withstood him to the face for his double dealing 
p Gal. 2.11. :) We may therefore conclude, that those Professors who spurn at their brethren for giving them a seasonable reproof, and admonition, and (upon this account) grow strange to them, and refrain their society, are much under a cloud, and in a great measure carnal, for otherwise the reproof of a Saint would be as oil poured out on their heads, and it would be entertained as a messenger from God.  
Fiftly, when there is a neglect, 
5. Symptom. When you are formal in your duties.  (or superficial use) of Christian duties, and services; I have observed two extremes in Professors: some do idolise the means, 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 forms, beggarly rudiments, carnal administrations, fleshly appearances; and thus it was in the Church of Corinth, 
q 1 Cor. 1.12.  one said he was of Paul, another of Apolle, another of Cephas; here was idolising men, and means, but then there was another sort, that said they were of Christ, that is (as I conceive) in opposition to men, and means; they were so for Christ, and his immediate teachings, and discoveries, that they sleighred the faithful dispensers of the Gospel, and neglected all means, and Ordinances as the teachings only 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 gross mistake and (I hope) there are not many of this judgement; for,  
First, 
1. No difference of places under the new Testament.  there is no difference of places, neither are we tied more to one place than to another (now under the new Testament) since that typical holiness that was in the Temple is abolished, and thus much in effect our Saviour told the woman of Samaria 
r joh. 4.21. . Truth is truth, and the Gospel is the Gospel wheresoever it is dispensed; as one place is not more holy than another, so neither is one place more unholy than another, in the days 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) were with him, and heard him, and Paul and the other Apostles preached often in the ships to the rude Seamen, 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; ye that are Saints (whom the Lord hath taken out of the world) may have occasion ministered to praise the Lord, and to magnify the riches of his grace, (who hath put a difference between you and the world, and hath translated you out of the kingdom of darkness, into the kingdom of his dear Son:) ye 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 natural condition and have not yet attained to the knowledge of the mystery of Christ? I am sure the Gospel teacheth you another lesson, and if ye obey the voice thereof, ye will be tender hearted, and compassionate towards such as are without, seeing they cannot help themselves till grace over power their hearts: the same power that raised Christ from the grave enables a poor soul to believe in Christ. 
s Epehs. 1.19.20.   
Fourthly, some truths which are dispensed to the world, are in a special manner useful for saints; as the doctrine of redemption and reconciliation by the blood of Christ, and the doctrine which holds forth the evil, and sinfulness of sin; the saints are not come to such a perfect knowledge of these truths, they do not so fully see into the mystery of sin, and the glory of their redemption by Christ, neither do they so distinctly and clearly apprehend the offices and relations of Christ, but much more may be added to their knowledge 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 sun and moon (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 be appliable to the Church earth (which I rather think aught to be referred to the saints when glorified and triumphant in heaven) it must be when he church is made perfect, not only 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 fullness of glory, will (much more0 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 refrain from eating and drinking, and conversing in the world. 
* Praesens haec vita, vita est fidei, quae non est praesentum ac fruentium sed absentium, sperantium & expect.   
Sixthly, if ye constantly attend the purest Ordinances, and the most spiritual and evangelical Ministry, and hear truths that are most suitable 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: it's a Symptom that you are under a spiritual distemper 
* Non progredi estregredi.  Christians oft times blame the men, and the means, and quarrel with the truths of God, either as too high or too low for them, when they ought rather to blame the carnality, sleightness and unbelief of their own hearts; for herefore the word profits not becanse it is not mixed with faith in them that hear it. 
u 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 work of God's 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 again, if he eat good victuals and thrive not by them, but rather grow lank and lean, 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 means from day to day, and ug continually with your hearts, in Ordinances, and yet (notwithstanding) you find little or no spiritual sap, and moisture, but are lean and dry (in this case) it is evident enough that your spiritual digestion is in a great measure gone from you, and that your inward man is under a distemper: Now this may be, when (yet there is as frequent an use of Ordinances, as much praying, hearing, conferring, in the letter and form as ever: but there wants that spiritual life, and vigour, that holy familiarity, and boldness with God in your performances, which was wont to be, nay your performances (by the breathe of the Spirit) may be lively and spiritual to others, and yet yourselves (in the mean while) dead-hearted, and labouring under the burden of your justs: the great crop of gifts, and fluent expressions which you have usually had in Prayer, etc.) may still remain, 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 ye dote so far on creature enjoyments, that in dallying with these, you spend and squander away many precious hours, and days, without serious thoughts of God, and heaunly intercourses between him and you, and so commit Idolarries with the creature, and run a whoring after the world and earthly things; Forsaking (him who is) the fountain of living water, and digging to our selves broken cisterns 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, buildings, and other creature excellencies, spending the very stream, and cream; and quintessence of your affections, on these perishing objects, so that when you come to rejoice in God, and love God, and spiritual things, ye have no heart to it, but are altogether dead and indisposed (as to this) having spent your affections upon other objects, and tired out yourselves in the things of the world, and further, if you can rejoice 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 dear to your) as if your life and happiness were bound up in these temporal enjoyments, It's 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 cloud, and not sensible of the consolations of his God, when his affections were so captivated and ensnared with the beauty of Bersheba: and good Ezekiah was in the like condition, when he made show of his gold and silve (in a vain glorious manner) to the King of Babylon. And for those Christians that are easily transported, and surprised with every temptation, & drink much of the perishing waters, it appears their spirits hang lose from God: they have but little spiritual joy, and therefore they run out to creature comforts, and so spena their money for  which is not bread, and their labour for that which satisfieth not. 
y If. 55.2.8 Symptom, If there be an abatement in point of assurance.   
Eighty, if your assurance of salvation be weakened, your evidences blurred, and your souls brought into bondage, so that you fall (as it were) under a covenant of works, by poreing too much on yourselves, and creatures, and not eyeing Christ's blood and righteousness in the Spirit: Now the souls that hath been acquainted with Christ the true spiritual seed, may yet go back to a Covenant of works, (as Abraham hankered after Ishmael, who was a type of the Covenant of works, even when Isaac that typified the Covenant of grace was borne) and that two ways.  
First, 
1. In depending on eternal acts.  in depending on the external acts of Prayer, etc. and deriving your peace and comfort from the work done; 
* Ex opere operato, which is mere Popery.  and hence it is that you are lifted up, and cast down according to the outward performance; thus the Pharisees builded their hopes, and comforts upon their do and performances, and so do many Professors in these days, 
2. Of the internal motion in stead of Christ.  who (whilst they depend on their own righteousness) are the greatest enemies to the righteousness of Christ  
Secondly, in a more refined mysterious way, attributing that to frames of spirit and to the acts of faith, love, joy, (which some falsely call God in them) which should be attributed only to the righteousness and bloodshed of the Lord Jesus; If you fall on any thing for life & salvation (though never so spetious) besides the righteousness of Christ, as Mediator, or if you look on any thing either external without you, or internal 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 a knowledge of him after the flesh.  
Object. Rom. 8.14. Ye have not received the spirit of bondage again to fear; how then can the Saints be brought into bondage, and under a Covenant of works?  
'tis true, 
Answ.  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 chains of darkness; for this were a plain contradiction, which is far from the Spirit of God (who is truth and is no lie) 
z 1 Joh 2. c 7.  nevertheless the Saints may be brought into bondage after they have received the Seal of the Spirit, (as they may also be deluded with errors) which we must not impute to the Spirit of God, but to Satan and the flesh, for these two join together to rob God of the glory of his grace. The Spirit (who is free in his operation) causeth terror, and slavish fear in the believing soul, no other ways than the Sun causeth darkness by suspending his beams and irradiations, doubtless so far as we harken to the suggestions, and language of the Spirit of God, we shall be conducted into the way of truth, peace, and comfort: but we often give credit to Satan that lying spirit and so are led from Christ, the true way into dangerous paths; Suppose ye take counsel both of an honestman, and a deceiver so far as you follow the advice of the honestman, ye prosper well in your business, but if you will be tampering with the advice of the deceiver, (which is our case then we have to do with Satan, who is the great Juggler) ye will be cozened and deluded.  
Ninthly, 
9 Symptom, If ye slight the communion of Saints.  if the society and communion of Saints especially such as keep close in their judgements to the simplicity of the Gospel, and are most spiritual, holy, and watchful in their conversations, be tedious and burdensome unto you, so that you forsake their assemblies, and meetings, as it was the manner of some in the Apostles days,. 
a Heb. 10.25.  And though ye 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 watchful for you: not long since their company and discourse was delightsome and precious unto you; oh you could not be absent from them an hour; you were never in your right element but when you were conversing with them: I appeal to you; did not your hearts often burn, and were not your affections raised heaven wards in communicating with them? where then is your former zeal and love, seeing now ye are as much or more affected with the company of mere worldings, or lukewarm Gospelers, or slight spirited Opinionists, than with the Society of these precious saints? certainly they have but could affections to Christ, who look on the communiion of saints, as an arbitrary, indifferent thing; And as this is a symptom of decaying in spirituals, so it argues much vanity and slightness of spirit, if you be taken up in your meetings with circumstantial and trisling things, and so fall to jangling and strif, 
(a) 1 Tim. 1. 4, 5, 6, 7.  neglecting those blessed truths wherein the Saints concur, and agree, as (namely) the Doctrine of Justification by Christ, of assurance by the spirit, and living upon God by saith in our several callings and relations: and herein professiors do as children use to do who look more on the outside than on that which is with in, and prise babbles and toys more than Preclous things.  
Religion (which consists in a conformity of the hart to God) is now turned into a dispute, and made use of only as a head notion; [a sad thing]: he that is the greatest disputant, and can utter big swelling, 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 spiritual and walk circumspectly, can tell you from experience, that they have seldom (or never) met with the comforts of God in disputes, but have come away from them with sad hearts, and drooping spirits and how can it be otherwise, since men exalt their own notions and gifts more than Christ, and strive more for victory than for truth in contending for their opinions.  
Thirdly when men are let lose to a spirit of bitterness, 
10 Symptom, If there be much bitterness against dissenting brethren.  invie, and parsecution So that they stuff and fill their books, sermons, and discourses, with gall and wormeword, and rake up all the dunghills they can meet 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) 
(a) 1 Cor. 13.  as want of true zeal: such a spirit as this hath acted much of late in professors (that live under several forms) and indeed ye that have a close commuinon with God & a clear judgement in the things of God, may see these angry bitter men (that would violently obtrude upon their brethren every opinion they hold though but Circumstantial under a penalty) notwithstanding their heat of spirit, grow exceeding cold in the practical part of Godliness, and in the duties of Christian Charity; while they continually cry out errors errors etc. without excerciseing bowels of compassion towards their brethren, they themselves lose much of their Communion with God: for whereas they ought (in tenderness of heart) to pray and mourn for their brethren (if fallen into any error either of doctrine or practice) and endeavour (by meekness of spirit to set them in joint again: 
* So the word signifies, Gal. 6.1. in the Greek. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quemadmodum incolumitati naturae diligentia medicorum servit ita Christiana Charitas sanitati mentium & cordium tam restanrandae quam retinendae subservire debet.  they rather revile them, and rail at them in a public way; and it is very observable, that divers ministers, and others whose faces have formerly shined with the glimpses and rays of God's countenance upon them) & whose discourses have been exceeding savoury, and spiritual: since they fell upon this violent and railing stormy, and promoted selfintrest, their spirits have been flat & dull, their discourses general and confused, and their society uncomfortable: neither is there that spiritual life, and vigour in them that was wont to be: If the vital parts of a man's body be weakened you will say he is in a consumption: it is so in spirituals when there is not that life, of faith, love, joy, etc. in the saints, which they have manifested in times past. 
11 Symptom, If there be ā departing from the simplicity of the Gospel.   
Again if ye depart from the simplicity of a Crucified Christ, and cry up every new notion, every vain opinion, as a glorious discovery of God & are unstabied, and unsettled, (like so many wandering stars, & waves of the sea) being tossed to and from with every wind of Doctrine, & ready to change your Religion and principles every day, (according to the judgements of men with whom ye converse) It's a symptom that ye are but babes and infants in the Knowledge of 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 again for other toys: Thus it was with some members of the churches at Corinth and Galatia, who (it seems) were unstable Christians, and much given to novelties, (and therefore 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 Doctrine of Paul, in so much that he breaks out into that vehement interrogation to the Galathians 
a 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 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 again, have ye 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 work which Paul had to do, to settle and establish Christians in the Doctrine of Christ; after they had submitted to it; nor was it the least of his sufferings (nay it was a heavy affliction to him, as it is to every faithful dispenser of the Gople) that after all this pains, and care & trouble and sufferings in there behalf, they should departed from the simplicity of that Gospel, which he had boldly preached and contended for 
* Nostra bac aetate inven as invumeros, qui cam Evangelium Dei, audivissent mirabili quodam zeal, & ardo-respiritus in amorem illuis exarserint, postea vero per falsos featres circumventi consummate. onem salutis suae non amplius in fide ac spiritu Christi, sed in justitus carnis quarere coepermt. , the mother after she 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 spiritual sense, he had many throws and pangs after he had begotten them to Christ: nay he falls in travail with them again my little children (saith he) of whom I travail in birth again till Christ be form in you.  
I wonder not that professors in these days are cold and dead hearted, and that they lie open to the violence of every storm and every temptation for how can it be other wise with them so long as they play fast and lose with truth and departed from the true rock and foundation.  
But for your better information in this point I shall here lay down two cautions.  
First (notwithstanding what hath been said) ye ought not to content yourselves 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 calls it a new & heavenly light. ) remain still in their old forms, 
Si igitur sentimus in animis nostris novum & celestem lucem accensam, &c In explicat. ad Ephes. fol. 47.  and measures; as if nothing could be added to their knowledge in spiritual things; we ought (nevertheless) to take heed of laying new foundations, and taking up new Gospels; for no other foundation can any man Lay then that which is Laid 
b 1 Cor. 3  and if an Angel from heaven preach any other Gospel let him be accused 
c Gal. 1.8.  every faithful Christian holds to the true foundation; though he cannot argue against every thing that crosses the foundation, or vindicate every truth which he is convinced of, yet he closes with that heavenly Martyr that said, though he could not dispute for Christ, yet he could die for Christ. 
2 Caution. Censure not thy brother upon every alteration.   
Secondly neither ought ye to censure Christians as Apostats, for rejecting some things which they formerly embraced, for this they may do and yet not change the foundation or cry up another Christ, but it may be they have more light, and knowledge, and a clear judgement concerning, the foundation, and the superstructure, or matter to be builded thereon: that whereas they have formerly builded hay & stubble, & such like combustible matter (which shall be consumed by the fire of the spirit of God 
a 1 Cor. 3.12. ) they now build Gold and silver and precious stones (that is) true Doctrine, and faithful works upon the true foundation.  
Twelfthly, 
12 Symptom. 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 spiritual things, which are weak, and imperfect (for ye know but in part ye believe but in part, ye love but in part) then on the righteousness of Christ, which the Lord in his infinite love, and grace hath imputed unto you, It appears that you are not much acquainted with the mystery of the Gospel, neither do ye give that honour to Christ (the object of faith) which is due to him; for should these graces (or rather effects of grace) have a greater train, more attendants, and a fuller Court than that glorious righteousness, (which is laid up for you in Christ) should these which are but handmaidens and servants) have greater respects, and be more honoured in point of assurance, than the righteousness of Christ which is the Queen and mistress of them all? this were to give more honour to Hagar the handmaid, then to Sarah her mistress. If you should do thus in outward things, it would be counted one of the greatest incivilities; how much more intolerable is it in heavenly and spiritual things: Faith and love are but handmaidens, & should be subservient to Christ who maintains the court, and is at all the cost and charge: therefore for you to aply yourselves to these and neglect Christ, (which is a course that many poor souls take) shows you to be but young Courtiers in the palace of heaven, and to have little familiarity with the King of glory.  
Again this may be another Symptom of your declining in spirituals, if you rest in a few tears, 
13 Symptom. If ye rest in your complaints & sorrows.  and complaints (which some falsely conceive to be true sorrow and repentance for sin,) we have many professors that will be proud in complaining of their pride, hypocrisy and hardness of heart; and yet they adore and worship this under the notion of true humility, and self denial, and ground and bottom their peace and happiness upon it; having made their complaints and expressed a few sorrowful words, that they want faith, and have hard hearts, etc. they repose themselves on this rotten staff, and have continual recourse to it, as an evidence of their good estate: but what saith our Saviour, not every one that saith, Lord Lord 
(a) Mat. 7.21, 22.  [I am so, and so, I have a hard heart, a hypocritical heart, a proud heart,] shall enter into the Kingdom of heaven but he that doth the will of my father: (that is) he that believeth in God, through Christ; for that is the great Commandment: and to believe in God is to do the will of God, and work the works of God 
b joh. 6.29. . If you have tasted of the love and bounty of the father, and of his dainty dishes, and soul satisfying delights, and can now feed on these low things, (I mean) a few tears, and complants; it's a Symptom ye are run behind hand in spirituals. A beggar that hath had good cheeare at a gentleman's house, will not sit down satisfied with a few empty words, and bare compliments, but he must have bread and bread he will have before he departs: The promise is not made to him that complaineth but to him that cometh 
a joh. 6.37 ; nor is it sufficient to thirst after the water of life, and to complain and cry for it, (as Esaw cried for the blessing and sought it with tears) but ye must come and drink of it, if ye willbe refreshed and satisfied 
b joh. 6.35 : Ho every one that thirsteth Let him come and buy wine and milk without money and without price 
c Isa. 55.1. .  
14 When you are exceeding strange, 
14 Symptom. If ye be strange & reserved to Christ your spiritual husband.  and reserved, and have not that enlargedness of heart, towards Christ your husband and bridegroom, which you formerly had; the time hath been you have lain in his bosom, and had sweet embraces from him, and have been kissed with the kisses of his mouth, and refreshed with the flagons of his wine 
d Cant. 1.2. ; and not only so, but you have been open hearted towards him, and communicated all the secrets of your hearts to him, ye kept nothing from him, that might serve to express the reality of your love and the vehemency of your affections to him, but behold now ye are grown strange, and sly, and take state upon you, and are not free to unbosom yourselves to your husband, this intimates you have other lovers besides that you dally with, and impart your minds unto (if I may so speak) and withal it appears that you trad not much with your spiritual husband: Ye know if a wife be reserved to her husband, and yet familior with other men, it may well be thought that she hath but cold affections to him: and it is as true in this case, Christ hath espoused you to himself, he hath purchased you by his blood, and you are united to him by his spirit: and will you let out your hearts after other lovers and give them the best entertainment you have, whilst he stands at the door and cannot be admitted? this carriage (as it doth not become the spouse of Christ) so it shows that she is declined in her affections and respects to Christ, and so it was with the spouse in the Canticles 
a Cant. 5.3.  when she put off her husband (who came to visit her in love) with idle excuses, she was half a sleep, and half 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 she was perfectly out of her sleep, and knew it was the voice of her beloved, she runs after him, and inquires of all the persons she met with, where her beloved was, that she might go to him: And you that are now asleep (if the Lord awaken you and move your affections by putting in the finger of his spirit at the hole of the door 
b Cant. 5.4. ) will be as restless as she was to renew your acquaintance and communion with your beloved. 
15 Symptom. If ye yield to sullenness of spirit, and refuse comfort.   
Lastly if there be such a doggedness and sullenness of spirit in you, that you will not be comforted, like Rachel in her impatient mood, or like little children (which Christ alludes to 
c Mat. 11.16, 17. ) who are so sullen and pettish that whether you pipe or mourn to them, how ever you deal with them, whether by fair or by fowl means, 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 enjoyments (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 keep your hearts in an even, and equal frame: truly if it be thus with you, it argues you have a loathing stomach, and are inclinable to a surfeit, there is a superfluity of naughtiness in your hearts which must be purged out, such as will wrangle and quarrel with every dispensation of God and make improvement of none (as it is the case of some souls that are in sullen fits) it seems to me they want the light of God's 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 pleasant mood, and contented frame.  
Having laid down these 15 Symptoms (wherein I have been some what large because they are suitable to these deserting times) I shall now give you three ground or reasons, why there are such eclipses or cloudings of God's 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 mind 
a Eph. 1.17. , is a free and arbitray agent, he works when, 
2 Tim. 1.7  and where, and in what measure he pleaseth; as the wind bloweth where it listeth so the spirit works where and how he pleaseth 
b John 3.8. : to some he reveals more, to some less of the mind of God none are perfect in there faith, love, joy, while they remain here: as he is free to give the soul comfort, and speak 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 poor soul hath) is merely 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 morn under sad discouregments, you have so much the morecause to magnify the grace of God for what have 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 beams upon your inward man. 
* Donum spiritus liberum est, nulli merito alligatum. Musc.   
Secondly, the Lord (in his infinite wisdom) lays you low, 
2 Ground. Saìnts are brought low, that they may sympathise with their brethren.  that you may pity others that are in a sad conditon, (over whom you would otherwise insult and triumph) such as have known the terrors of God, and have been in the depths of sorrow, and affliction themselves, will Sympathise with there afflicted brothers: experience makes a compassionate and tender hearted Christian: if ye be wounded yourselves, you would be sensible of others: if you be exercised in the spiritual warfare yourselves you will pity those that by groaning under the burden of corruption; by exercise we come to be expert soldiers in the Camp of Christ & indeed the speculative part of religion, is not comparable to the practical: our Saviour himself was tempted that he might be a compassionate high priest and know how to help others that are tempted 
a Heb. 4.15. : you are apt to grow proud, and wanton, when you have much comfort and great raptures, you are puffed up with your inlargments, and look at your poor 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 sorrows: no temptation hath taken others but it may also surprise you, ye may ere long (for aught I know) mourn after your beloved as the Spouse did in the Canticles; though you have the bridgrooms' presence now with you it may be shortly taken from you, and then your countenances willbe sad, and your hearts be filled with sorrow; you ought therefore to be so far from censuring your disconsolate brethren, as that you should morn with them, and help to bear their burdens & so fulfil the law of Christ; which is a law of love.  
Thirdly because God will put a difference 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 sense and vision, here their comforts ebb & flow, but there they have an uninterrupted communion with God, a fullness of joy in the beatifical vision of the Lord of glory: 'tis true the saints in this world have experience of that joy, which is unspeakable, and glorious, but they have but a taste 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, between the Saints here, and the Saints in glory, in the measure of there joys, as between the Saints that lived under the old administration, & those that have lived since Christ's ascension, when he distributed great portions of his spirit to the sons of men 
a Eph. 4.8.  as princes use to give great gifts at the time of their coronation: the Apostle clears this excellently in the 1. Cor. 13: 12. now we see darkly through a glass or medium [now we have but a Dark sight of the glory of God] but then (namely) when the veil is rend and corruption swallowed up, we shall see face to face, now we know but in part but then we shall know even as we are known; the failings and imperfections of the most spiritual Saints, do sufficiently confess the vain 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 son of God, when the Kingdom shall be delivered up to the father, and the father shall be all in all 
b 1 Cor. 15.  now we are the sons of God, it doth not appear what we shallbe, but we know when he doth appear we shall be like him for we shall see him as he is 
b 1 John 3.2.  he shall change our vild bodies that they may be fashioned like his glorious body 
c Phil. 3.1 21 : and this is that which the Saints long after as the great marriage feast, the compliment of their joy and happiness, praying continually, come Lord Jesus come quickly.  
Use. 1 Spurn not at this Doctrine as too low, and carnal for you: let not such a thought enter into your hearts, but examine yourselves strictly concerning it, that at length (if it be the will of God) ye may be sensible of your great loss: 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 the stratagems of Satan, and the deceitfulness of your own spirits, ye have also seen the out-going of God, and your mouths have been filled with mirth and singing as the bird in a summers, morning; oh how pleasant and delightful have the truths of God, and Saints of God been to you, but now behold (and oh that you were sensible of it) ye walk in a desert and wilderness where there is no water: darkness 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 benumbed your spirits (like Tinder) apt to take every impression of Satan, and all this, because the bridegroom hath withdrawn himself from you, he is gone behind the curtain: the sun is eclipsed, & 'tis night with you: and what says our saviour; if a man walk in the night he stumbles, and if the light that is in thee [namely the understanding which is the light of thy soul] be darkness oh how great is that darkness 
d 2 Mat. 6.22. ! In this sad condition you may take up that complaint of Job 
e Job 29.2, 3, 3, 4, 5, 20, 25.  (who had experience of the Lords hiding his face from him) my harp is turned into mourning & my organ into the voice of those that weep, and wish (which him) that you were as in the months passed as in the days when God preserved you, when his candle shined upon your head, and when by his light you walked through darkness, 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 of God in the Sanctuary 
f Psa. 63.2.  and your hearts were sweetly drawn out unto him because of the savour of his good ointments 
g Cant. 1.2  namely the glorious rays of his countenance which shined upon you.  
Use. 2 2. To conclude if you would be restored to your former comforts, and enjoyments or greater, I beseech you (and oh that God would enable you by his grace) to look up to Christ by an eye of faith, and clasp fast about him: It is not all your prayers, and tears (though I do not say these or any Gospel ordinance wherein Christ manifests himself 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 believing? 
h Rom. 15.13.  and again believing ye rejoice with joy unspeakable and glorious 
i 1 Pet. 1.8. : for your encouragement (let me tell you that) ye have a tender hearted Saviour to deal with; one that hath abundant experience of your sorrows one that knows what it is to have the countenance of God eclipsed: go to him and plead before him the promises, his death, his resurrection, his precious offices & relations, & call to mind former experiences of his love and goodness he died for you when you were enemies to him; and will he not give you a gracious visit now that ye are his friends? he was found of you when you sought not after him 
k Isai 65.1  & will he not manifest himself to you now that you seek him by faith? he knows very well that you cannot be without him, having once had communion with him, and therefore he will answer you when you call, he will open when you knock and both he and the father will come and sup with you 
l john 14. : he cannot be long from you for ye are his jewels, and engraven upon the palms of his hands, ye are members of his body 
m Ephe. 5.30.  and can he forget his own flesh and blood? its impossible: what though ye have rebelled against him? yet consider that he loves you freely and will heal your backslidings for his anger is turned away from you 
n josea 14.4.  his thoughts are not as your thoughts, nor his ways as your ways 
o Isa. 5.1.  having once set his love upon you, he will never take it off again: he may (in his heavenly wisdom) for a while hid his face from you, that you may prise his countenance the more when you have it: take heed of an evil heart of unbelief in departing from the living God: to whom will ye go (I pray you) for he only hath the words of eternal life 
p joh. 6.68  he that hath wounded you must cure you; nay he will do it if ye will but come to him him than cometh to me I will in no ways cast out. Now the Lord draw you by the Cordes of his love 
q Hos. 11.4.  that you may come to him and find rest in your souls not in the act of your coming but in the person whom ye come to, for he is the eternal rest of the Saints.  
FINIS   

THE TABLE.  

A.  
ALterations not always censurable. p. 67  
Applause p. 35  
Assurance weakened p. 51  
Attainments, rest not in what you have p. 66   

B.  
Bitterness against those, differ in judgement, ill. p. 59   

C.  
Communion of Saints slighted. p. 56  
Comfort, suspension of it, page 4.  
Sharking after Creature-Comforts p. 48  
Conversation, whose most holy, and mortified. p. 27  
Corruption, the keenness of it, doth not certainly suppose declension in spirituals. p. 14  
Covenant of works, now many go back to is p. 52   

D.  
Desertion, total and real, what, p. 3  
Distempers; bodily Distempers hnider spiritual actings. p. 16   

F  
Faith; not the acts but objects of it, to be leaned upon. p. 68  
Formality in duties. p. 39   

G  
Gospel; the simplicity of it, not to be departed from. p. 62  
Growth: the measure of spiritual growth different. p. 18   

H.  
Heart: tenderheartedness to the weak. p. 28  
Heaven: no full possession of it here. p. 81  
Humility: those most humble have clearest apprehensions of God. p. 22   

I.  
Enjoyments: Great and high enjoyments of God, how known. p. 21, 22, etc.   

O  
Ordinances, to whom precious, 24. Why some neglect them. p. 40, 44   

R.  
Reproof p. 37  
righteousness of Christ only to be looked at. p. 53   

S  
Saints considered, as justified, as sanctified. 6, 7, 8. less subject to bondage now than under the old Testament. 9 They have their ebbings. p. 11  
Sorrows not to be rested in. p. 70  
Spirit: whether Saints may be under the spirit of bondage, 54. A free agent. p. 77  
Strangeness to Christ. p. 72  
Streams: ill to affect them, and neglect the fountain. 31. Sad effects of it. p. 33  
Sympathising. p. 79  
Sullenness. p. 75   

T.  
Temptations: Satan tempts to think better or worse of ones self, than it is. p. 12, 13   

V.  
unfruitfulness. p. 46   

W,  
Weak: who are tenderhearted to them. p. 28    

ERRATA.  
FOr lascivious page 26. read lascivious. Immediate p. 40. r. immediate. Presemum pag. 45. r. presemium. Ourselves p. 49. r. yourselves. Parsecution p. 59 r. persecution. Ptactice p. 61. r. practice. He could not dispute p. 67. r. I cannot dispute, yet I can. Familior p. 73. r. familiar. Sense p. 82 r. since. Saints there p. 83. r. Saints here. Morning p. 86. r. mourning.