THE CASE AND CURE OF A deserted Soul.  
OR, A TREATISE Concerning the nature, kinds, Degrees, Symptoms, Causes, Cure of, and mistakes about Spiritual Desertions.  
BY JOS: SYMONDS Minister of St. Martin's Iremongerlane London.  I opened to my beloved, but my beloved had withdrawn himself, and was gone; I sought him, but I could not find him; I called him, but he gave me no answer. Cant. 5.6. Venit cum manifestatur, et cum occultatur abscedit, adest tamen sive occultum, sive manifestum. Aug. ep. 3. p. 10. 
LONDON, Printed by M. Flesher, for Luke Fawn, and S. Gellibrand, at the Brazen Serpent in Paul's Church yard. 1639.   

TO THE RIGHT Worshipful and much Honoured Lady, the Lady REBECCAH RUMNY.  
Madam,  
Four years agone, I preached upon this subject of spiritual desertions, not having then the least thought to put it to the Press. But a strong stream of importunities hath borne me down. My love to my friends hath subdued me to them. They besieged me so strongly, that they have entered and taken away the keys of the City, and pillaged me of my purpose; and this little thing, which they call good booty; but they are mistaken: But now they have it, much good may it do them; I stood out against them, not because I prized it, but because I thought it not good enough for them. It shall much please me, if they having made a prey of it, find it worth their having. Since it doth fall into their hands, the good blessing of GOD go with it, that it may be better to them than the richest spoils. Madam, in this business, the next thing that I desired was to reserve the first for you; and to stamp upon every one, some small impress of my obliged respects unto you: Ladyship. Besides mine own engagements, which are neither few nor mean; your great worth was sufficient to wheel my thoughts in this kind towards you.  
Among other excellencies, your charitable disposition, like a rich fountain, running with large streams of goodness many ways, renders you deservedly honoured of all. It is true nobleness to be of a large and diffusive spirit. He that is all for himself, must receive all his thankes from himself; but to do good to others, begets a strong reflection of true honour. Self is a poor centre of a man's actions. This is right earth: All things that have affinity with the Heavens, move upon the centre of another which they benefit. Madam, I beseech you seek to be still more blessed in a close conjunction, and social operation of true charity, and sincere piety, that these may stand as unwithering Crowns upon your head: and when your old age shall give up to approaching death, you may go to Heaven full of faith, and full of works. These asunder are dead; but where they meet they have life in themselves, and give life to their owners. This life, when your life shall end, he wisheth to you, who is and will be  
Your La pps. ever bounden, Ios: Symonds.   

A Preface.  
ACcesses and recesses are not proper to him that by his immense presence filleth all, 
a Locis corporalibus non extenditur nec includitur. Aug ep. 53. p. 235.  and cannot be where he is not, nor cease to be where he is. True motion is found in such things only as are subject to local circumscription: God is said to come or go, to be present or absent, 1 In respect of manifestation, as the Father speaks, He cometh when he is manifested, and goeth when he is hid 
b Aug. ep. 3. p. 10. Novit venire non recedendo ubi erat, novit abire non deserendo quo venerat. id ibid. . 2. In respect of operation: So God is said to be where he worketh, as we say the Sun comes into a house, where it shines into it. Time was, when God was with all men, both by gracious manifestation and operation, and this was man's happiness: But sin hath separated betwixt God and man, and they are departed each from other: the division began from man, yet the Divine goodness tenders reconcilement, but man will not. In this, man is become unhappy, that he hath lost his God, and knoweth it not: yea he counts his loss gain, and his gain loss; he would be happy, but he erreth in his choice; he is ever moving, never at rest; willingly absent from the greatest good, unwillingly labouring with the greatest evil. Though other things are quiet in their place, and rest in their end; yet man's place where he is pitched is strange to him, and his end vexeth him: all his life is labour 
c Sicut quo plus à centro recedis ut ad plura pergas, eo magis amittis omnia, sic animus à seipso fusus immensitate quadam diverberatur. & mera mendicitate conteriturcùm natura cogit unum quaerere, & multitu●●o non sinit. Dionyapud Gibe. p. 77. Non ille ire vult, sed non potest stare, Sen. ep. 94. Nihil potest quietare hominis voluntatem, nisi solus Deus. Aquin. , and his motion is but a vexatious shifting from vanity to vanity, from evil to evil, from bad to worse: this sore cryeth for healing, and that which he thinks to find a lenitive, becomes a corzive: while he thinks to cure the wound, he makes it deep, 
d Postquam posuisti me contrarium tibi, factus sum contrarius mihi. Eern.  and is his own tormenter.  
The Heathen blundered in confused guesses how to redress the state of man: they saw an unhappiness, but neither knew the cause, nor cure; yet something they assayed, when they propounded those two rules to repair the breach: 

1. To reduce things to the first principles of nature.  
2. To live according unto nature.    
These rules are useful, if rectified and rightly used.  
First, reduce things to their primitive originals, and lay them again in the womb whence they sprang: This experiment would profit much. Look into the world, and you shall see a confused mixture of good and evil, but you must divide them wisely, and pursue them to their beginnings. Ascend by the scattered beams of happiness in the world, to the Sun of righteousness from whence they flow; and descend by the black and bitter streams of misery, to the poisoned spring that sends them forth, and you will see two originals of both; God the fountain of life, and sin the root of death. In this way of reduction of things to their causes, a man may see as in a glass, what he was, and what he should be, what made him miserable, and what would make him happy. It is men's unhappiness of two guides to choose the worse, brutishly declining reason to be led by sense; seeing, enjoying, and suffering things, without inquisition into their parentage. This is true folly to dwell in the surface of things, not penetrating into their inmost nature, utmost end, foremost rise. A wise man seethe things quite through from first to last; he asketh three questions of the things be meets with; What are you? Whither go you? Whence come you? He lives not like a subject to the world, but as a Lord; he examineth and judgeth all things, he suffereth no vagrants, but keeps all in order, hath the genealogies of all things, and reduceth them to their several Tribes. There is a certain voice in things inviting home, and proclaiming the causes to which they own their being; they carry a tie in which they are linked to their principles, and by this line men might have conduct through the labyrinth of the Universe, to the first causes.  
Secondly, Another rule is given, Live according to nature. This sounds harsh, 
Qui mali sunt, cos malos esse non abnuo, sed eosdem esse, purè atque simpliciter nego; nam uti cadaver hominem mortuum dixeris, simplicitèr verò hominem appellare non possis etc. ●oeth. d. consolaet. Phil. l. 4. Pros● 2. Quicqu●d à bono deficit esse destitit, quo fit ut mali etiam desinant esse quod fuerant. Idem Prosa. 3.  but it is because it is in their mother language, who never heard of Christ: but a good Interpreter will easily help the business. There is in all men an implanted inclination to happiness, and an home borne Pilot to carry this in a right course; but it is true, though the former be not hurt, yet the latter is; a man is another thing than he was, the soul is quick of foot, but dull of scent; her sails are strong, but her compass is marred. The practical judgement, the soul's stearesman, is dim sighted, and takes rocks for harbours, sea for land, west for east, earth for heaven. But herein is man's great unhappiness; God hath opened a way to renew those blurred characters of knowledge, which yet remain as the light in the air after sun set, but man regardeth not. The Scriptures are given by inspiration of God to make wise unto salvation, but men are so fare from due seeking to lighten that glimmering snuff of natural understanding at this fountain of light, that they are in love with their own darkness: they hate the light, because their deeds are evil. Finding the power of conscience a check to their lusts, they resist it; whereas they should rectify conscience by the word, and affections by conscience, they perversely cast off conscience to give way to sin; yea of a grave counsellor, they turn it into a base flatterer, to applaud their greatest folly and wickedness.  
But what will the end be? Shall God come again with tenders of mercy, and a new league of friendship, and shall man hang off? Let those especially consider this, to whom God hath come with many gracious visits and potent workings, yet they come not in. I did purpose and promise in the beginning of this Treatise, to speak of Gods leaving such, but I wanted opportunity at present. I say no more now to them, but this, It is dangerous to despise grace, and to resist the Spirit; if he depart, woe unto you: your latter end will pay you for your folly and stoutness.  
The day is coming, in which God will follow after foolish man no more; wonder at his patience that hath waited on the world some thousands of years already; but this long lasting patience hath fixed its period; then blessed are they that enjoy him: as for all the rest, adieu for ever: then God will departed fully and eternally; it shall no more be said, Come, but then Go ye accursed into everlasting fire.  
You have now your choice, here is God and the world; But this is folly, men take that in a disjunctive sense, which is offered in a conjunctive: It is not said, God or the world, but God and the world. In some consideration indeed they are divided, but most make the worst choice: Here gins that vast distance betwixt the Saints and the wicked; they set out at first from one point, but more divers, yea adverse ways, according to the difference of their ends: a godly man when first he chooseth God, becomes an happy man, for his choice is his guide, which sets all the wheels in a right motion: love is as the wing to the fowl, or as the oars to the boat, which move it and order it 
(a) Nec faciunt bonos vel malos mores, nisi boni vel mali amores Aug. ep. 53. p. 236. .  
When this is done, God and man brought together, this sweet meeting and amiable conjunction is a great part of the plot of that eternal love of God, who chose us that we might be enhappied by answering his choice of us, with our choice of him; that he may dwell in us, and we in him.  
Me thinks this world is like the King's Court: 
Si terram amas, terra es: Si Deum amas, quid vis ut dicam? Deus es. Aug.  children here are taken with pictures, and feed their eyes and fancies with hangings and fine things; but the wife and grave Statesmen pass by these, their business is with the King: most men stay in the out rooms, and low things of the world, and so are mean; but blessed is the generation, whose eye, desire, and way are unto God.  
The creature is not capable of an higher blessedness, then to have God for his God. They that dwell in God have a true dwelling; men who live upon the creature, do not dwell, but roll as Ships at sea, or travel as wand'ring vagrants: in God there is quiet abode, and perfect rest; for here is no evil, nor want of God; here is enough, and such as may fit all times, all conditions, all occasions, soul and body fully. Here in these deeps are wonders for the mind to feed on: here also is sea-room of goodness for the vast appetite of man to float in 
(a) Tu Deus te diligenti ostendis te, & sufficis ei. Id. conf. 12. c. 15. , and the satiety of the appetite breeds all repose and joy. Oh the delectableness of this condition! In this is a depth of riches, deep riches that cannot be sounded, and rich deeps that cannot be exhausted: the Man CHRIST is the blessed channel betwixt the Fountain and the Cistern, through which grace, life, peace, strength, glory come by a gracious and a glorious convoy; every vessel shall have its fullness to all eternity; sometimes indeed (while this life lasteth) the streams come fuller, and sometimes slower: sometimes Christ stayeth the current that we may thirst, that after thirsting we may drink again with redoubled pleasure.  
This is the main of a godly man's unhappiness, that he neither hath a full, nor a fixed state of comfortable communion with God in the world: after sweet meetings come sad partings. Nothing is fixed, there is a flood and ebb as well on land as in the sea, and as well in things spiritual, as in things natural: even those that are strongliest knit, have a time of parting. Nothing in nature is more conjunct than its own frame, yet this compacted composition admits a dissolution: Man, the epitome of the world, is in this case; soul and body one day will shake hands, yea and the body will fall asunder from itself, those four elements that came in, in a vital league, will go out again with a deadly war. The tie betwixt God and the soul is the firmest thing in the world, the bond of grace is stronger than the bond of nature, yet even here is a kind of parting also; but as the conjunction is stronger, so the separation is less: but sometimes it is so great, that the Saints by enforcement of sorrow cry out, My God hath forsaken me, my Lord hath forgotten me.  
This sad condition is the subject of this little Treatise, concerning which I would have put here some advertisements; but my pen hath deceived me, and hath led me out into a larger and another way than I intended in this Preface. Nothing more is now to be done, but to leave this small help in the hands of such, whose souls long after the return of God, with quickening and comforting influences upon them.  
J. SYM.   

THE CONTENTS.  

CHAP. 1. 

OF Desertions in general, as they concern the godly.  
1. That there is such an estate, p. 3. Demonstrated. 

1. By the experience of the Saints. pag. 4.  
2. By the witness of God. pag. 6      
CHAP. 2. 

2. In what sense the godly are Deserted. 

1. In Appearance only. pag. 8  
2. Really. pag. 9  
Three Limitations. pag. 10  
1. God leaves them not for ever. ibid.  
2. Not in respect of his love, but the Acts of Love. pag. 12  
3. Not the Acts of Love which are for our being, but for our well being. pag. 15      
CHAP. 3. 

Four considerations about Desertions.  
1. That a man may miss much of God's external presence, and yet enjoy inward communion with him. pag. 19  
Two causes of this. pag. 21  
2. He may want the comforting presence, and yet have the quickening presence of God. pag. 22  
3. He that loseth God's quickening Presence, loseth also his comforting presence. pag. 23  
Two evils that befall such a man. ibid.  
4. All these may befall a man at once. pag. 25    
CHAP. 4. 

Of Desertions in special.  
These are of two sorts, the withdrawing of 

Influence of Grace.  
Of Comfort.    
The first sort of Desertions, is the withholding of Assisting Grace, and is 

Real.  
In appearance only.    
1. Real.  
1. The state of it: Gods suspending the arbitrary and wont Influence of the spirit of grace. pag. 26 

1. The Act: a negative act. ibid.  
2. The object: expressed in three things.  
1. It is the influence of the Spirit of Grace, not the presence. pag. 27  
2. It is the Arbitrary Influence. ibid.  
The necessary influence is constant both for sustentation, and augmentation. pag. 28  
The arbitrary influence, what it is, and why so called. p. 30. To what end it serves.  
1. To Actuate: which it doth, 

1. By exciting. pag. 31.  
2. By enabling to Act. pag. 33    
2. To Regulate. pag. 34  
3. To Corroborate. pag. 35  
3. It is a suspension of the ordinary influence which we were wont to have. pag. 37  
There is a twofold Influence. ibid.  
Four advertisements concerning Gods withdrawing his Assistance. pag. 38  
1. It is never wholly withdrawn. pag. 39  
2. Desertion is only when the abatement of life is eminent. pag. 41  
3. When the deadness is universal. ibid.  
4. When the deadness abides upon the heart. pag. 42      
CHAP. 5. 

2. The Symptoms of a Deserted state. pag. 43  
Two things in general observable. 

1. A man may be deserted and not know it, with the causes of it. pag. 44 

1. Much activity from false principles. ibid.  
2. God's departure is gradual. pag. 45  
3. Men rest too must on other things that deceive them: expressed in three particulars. pag. 46  
4. They consider not their estates. ibid.    
2. It is needful to know whether we be deserted or not: see three reasons. pag. 47 

1. Else we shall be unthankful. ibid.  
2. We shall be secure and not inquire after him. pag. 48  
3. Not to know, this is to contemn God. pag. 50        
CHAP. 6. 

The Rules for our help in judging of our estates.  
1. Consider our graces, in which if we be deserted, there will be a decay and change.  
1. In respect of Activity. p. 52. in two particulars, 

1. In unfruitfulness in good: where are three things considerable. pag. 53  
2. indisposedness to good: discerned in two things. pag. 56      
CHAP. 7. 

2. There will be a change in our light and sight. pag. 58  
A fourfold evil when God hides himself.  
1. Obscurity. pag. 59  
The enlightening work of the Spirit explained in four things. pag. 61    
CHAP. 8. 

2. Inefficacy. p. 67. expressed in four things.  
1. When a man is not so affected with the things he knows as before. pag. 68  
2. Not so impelled to duty. ibid.  
3. Not so restrained from evil. pag. 70  
4. Not so humbled as before. pag. 72    
CHAP. 9 

3. Vacuity and emptiness. pag. 74  
In this estate the soul hath lost a threefold excellency.  
1. There is less complacency in thoughts of God. pag. 76  
2. Less frequency. pag. 77  
3. Less consistency. pag. 79    
CHAP. 10. 

4. Incredulity.  
Q. What is the cause of unbelief prevailing in desertion.  
1. The inevidence of the object of faith. pag. 82 

1. When the object is hidden. pag. 84  
2. When the subject is dark. pag. 85    
2. Satan's working. pag. 87    
CHAP. 11. 

3. There will be a change in the Affections. pag. 88  
1. In those Affections that have God and things spiritual for their object: those all comprised in Love.  
The acts of love are 

Desire. pag. 90.  
Hope. pag. 90.  
Delight. pag. 90.    
1. Desires are abated. ibid.  
Abatement of Desires expressed in two things. pag. 92  
Q. How a man may know when God is his end. pag. 92  
A. 1. Consider the place of the end. pag. 93  
2. The power of the end: which is fourfold. 

1. It Draweth to it. ibid.  
2. It Rules. pag. 95  
3. It Retains and holds the heart with it. pag. 97  
4. It quiets the heart so fare as it is attained. ibid.    
2. Hope is weakened. pag. 99  
The decays of hope are 

1. In the certainty of it. ibid.  
2. In the Acts of it 

Desire. pag. 101.  
Expectation. pag. 101.      
Three things for the trial of these. ibid.  
3. In the efficacy of it: expressed in four precious effects of hope. pag. 102  
3. Delight in God is lessened. pag. 104  
This may be known. 

1. By forgetfulness of God. ibid.  
2. By excessive delight in vanities. pag. 105  
3. By unwillingness to walk with God: noted in five things. pag. 106    
2. Consider those Affections that have for their object sin and things carnal, there is a change in them. pag. 109  
1. Hatred of sin is abated. pag. 110  
This may be known. 

1. If occasions of sin be less disliked. ibid.  
2. If the Law be less loved. pag. 111  
3. If there be less prayer against sin. pag. 112    
2. Grief of sin is lessened. pag. 113  
Thus of the first Rule to judge Desertions.    
CHAP. 12. 

The second Rule to judge of desertions.  
2. Consider the increase of sin. pag. 114  
When God departs, sin increaseth: two reasons. pag. 115  
Two considerations about the renewed power of sin. pag. 118  
Two cautions in concluding Desertions by the renewing of sin. pag. 122  
Q. How it may be known when sin is grown stronger.  
A. By the Root, which is,  
1. The Affection. pag. 123  
Four degrees of love to sin. pag. 124  
2. The mind: and that gives strength to sin. 

1. By good opinion of it. pag. 126  
2. By working unto sin: which it doth three ways. pag. 127    
2. By the Branches: the spreading of sin appears in three particulars. pag. 128  
3. By the fruits of sin 

Inclination. pag. 129.  
Action. pag. 129.    
In the acting of sin the power of it appears in four particulars. pag. 131  
4. By the soil that feeds sin. pag. 134    
CHAP. 13. 

3. The third Rule to judge of Desertions is the consideration of the means of Grace. pag. 135  
Two considerations propounded for the Discovery of this. pag. 136  
Thus of the Symptoms of Desertion.    
CHAP. 14. 

3. The causes of Desertion 

Instruction. pag. 141.  
Correction. pag. 141.    
1. Desertions are instructions and teach the knowledge 

1. Of our natures. ibid. 

1. Our sinfulness. pag. 142  
2. Our weakness. pag. 145    
2. Of our graces. pag. 145 

1. In the freeness of grace. pag. 146  
2. The necessity of grace. ibid.        
CHAP. 15. 

2. Desertions are corrections. pag. 149 

1. Of Pride. ibid.  
2. Of Carelessness. pag. 151  
1. In not accepting the seasons of grace. ibid.  
2. In neglect of the means of grace: shown in two particulars. pag. 153  
3. In neglect of duties of godliness.  
Three failings in duties. pag. 156  
4. In neglect of watchfulness. pag. 159      
CHAP. 16. 

3. Grieving the Spirit. pag. 161  
How the Spirit is said to be grieved. pag. 162  
Two things by which the Spirit is grieved, 

Dishonour. pag. 163.  
Disobedience. pag. 163.    
1. The Spirit is grieved by Dishonour. 

1. Directly, in five things. pag. 164  
2. Indirectly, when we do such things as occasion it. pag. 167      
CHAP. 17. 

2. The Spirit is grieved by Disobedience, and resistance of the Spirit. pag. 167  
The Spirit may be resisted in others, two ways. pag. 168  
The Spirit may be resisted by ourselves. pag. 169  
1. When we hang off from that good to which we are strongly moved. pag. 170  
The sinfulness of this in four things. pag. 172  
2. By sinning against light. 

1. By willing evil. pag. 172  
Q. Whether it be worse to will evil, than to do it. pag. 172  
2. By doing evil: especially in 7. cases. pag. 176    
3. By voluntary impenitency. pag. 182  
Three Reasons of it. ibid.    
CHAP. 18. 

4. The Cure of Desertion: where are Rules prescribed. 

1. Preservative for all:  
1. By way of persuasion, that men would labour to maintain a constant communion with God. ibid.  
Six considerations to persuade us: 

1. We may lose much of God. ibid.  
2. We may lose that quickly which will hardly be recovered. pag. 185  
3. The loss will be grievous. pag. 186  
4. It is possible to be kept. ibid.  
Two objections answered. pag. 187  
5. It is an excellent thing to enjoy God. pag. 189  
6. It is necessary to have the assisting presence of God. pag. 197 

1. We always stand in need of divine presence; showed in many things. pag. 197  
2. Especially at some times; as in seven cases. pag. 198          
CHAP. 19 

2. By way of Direction, how to retain the happiness of Divine Assistance. pag. 204 

1. When you have it acknowledge it. 

1. With thankfulness. ibid.  
2. With faithfulness. pag. 206    
2. Use it; else we grieve the Spirit. pag. 209  
The Spirit is grieved. 

1. By omitting of a known duty. 

1. The sinfulness of this aggravated. pag. 210  
2. The foolishness of it: shown in four things. pag. 214    
2. By remissness in good. pag. 217  
The difference between our deficiency in doing good, from the insufficiency of strength or malignity of heart: in two things. pag. 217  
Sinful defect is,  
1. By doing less for quality. pag. 218  
2. Less for quantity than we should. pag. 219        
CHAP. 20. 

1. Q. How may a man know when his deficiency is imputed as sin to him: answered in six things. pag. 221  
2. Q. How may a man know that he doth his duty, when the heart is still pressed to more than is done: Answered, 

1. By way of Caution:  
1. Be liberal. pag. 224  
2. Be rational. pag. 225  
Two things vene the soul with a kind of spiritual oppression:  
1. An erroneous conscience. pag. 226  
2. Satan: two reasons of it: pag. 228  
Q. How a man may know when he is pressed to good, that it is by Satan; Answered in three things. pag. 230  
2. By way of proposition.  
1. Pro: There are bounds of duties of godliness. pag. 233  
The bounds of action are, 

1. Of extrusion: shown in three rules: pag. 234  
A threefold molestation by doing less than God calls for. pag. 235  
2. Of limitations. pag. 238  
Q. Whether a man may do too much. pag. 238  
Three considerations about the limits of Duties. pag. 240    
2. Pro: There is a prudence directing as well in measure as in matter and manner. pag. 245  
3. Pro: It is safer to exceed, than to come short. pag. 246  
4. Pro: A man must not make his own disposition a rule always. pag. 247  
Three further considerations to clear the question. pag. 250      
CHAP. 21. 

3. Direct: Beg assisting grace. pag. 254  
In prayer for help three things considerable:  
1. The Rise: which must be 

1. A strong desire of walking with God. ibid.  
2. Necessity. pag. 256    
2. The carriage of our Prayer. pag. 258  
3. The end of our Desire. pag. 261    
CHAP. 22. 

4. Direct: Keep God's favour, and cross not his will. pag. 263  
Two Rules for this: 

1. Keep up love. pag. 265  
The efficacy of love showed in five things. pag. 267  
2. Hold fast this truth, that that is best which God wils. pag. 272  
Means to hold fast this truth, expressed in many particulars. pag. 273      
CHAP. 23. 

5. Direct: Keep in God's way. pag. 279  
Two things to be carefully observed. ibid.  
1. Q. How a man may know that he is called to any work: three answers to it. pag. 280  
2. Q. Whether evil men have that flush of Spirit which they have in duty of God, or no: Answered in many particulars. pag. 283    
CHAP. 24. 

6. Direct: Be doing, and wisely and diligently use the means of grace. pag. 289  
The faults of men in the use of the means. 

1. Profaneness. pag. 290  
2. Confidence misplaced. pag. 291  
3. Not coming to them for this end. pag. 292  
4. Not using them in faith. pag. 293  
5. Not drawing out the efficacy of them. pag. 294  
Inducements to seek God in this way. 

1. It is God's way. pag. 294  
2. His promise is with us. ibid.  
3. God hath been found. pag. 296  
4. It is God's glory to meet his people. pag. 297  
5. Consider with whom we have to do. ibid.        
CAAP. 25. 

2. Counsels to such as are Deserted. pag. 299 

1. Consider if it be not so. pag. 300  
2. Make haste to recover. pag. 302 

1. You are at a constant loss. pag. 302  
2. There can be no reason of delay. pag. 304  
3. Delay is very sinful: expressed in five things. pag. 305  
4. Delay is dangerous: expressed in two things. pag. 307    
3. Put on to purpose: with strength, with continuance. pag. 308      
CHAP. 26. 

Motives to use those counsels.  
1. It is possible to recover. pag. 310  
Three Reasons of it. pag. 311  
Three encouragements. pag. 313 

1. The life you have is from Christ. pag. 313  
2. You have a promise. pag. 314  
3. You have experience. pag. 316      
CHAP. 27. 

2. It is necessary; Desertion is no state to be rested in; for it is  
1. Sinful. pag. 320  
This is aggravated in three particulars. ibid.  
2. It is hurtful 

1. It cuts off the comforts of the soul. pag. 321  
2. All things are dead, when you are dead. pag. 322  
The loss in this shown in two things. pag. 322  
3. The heart grows worse and worse. pag. 323  
4. You may have a worse time to seek unto God than now. pag. 325  
5. God will fetch you in if you come not. pag. 326  
6. God is not well pleased. pag. 328    
3. As God's presence with you is, so is your life. pag. 326  
Six incentives to enforce this; 

1. If you have but little, you can do but little. pag. 330  
2. Your works will be more perfect if you have much. pag. 331  
3. The more grace is raised, the sweeter will your way be. pag. 332  
4. The less grace, the more corruptions. ibid.  
5. The greater measure of grace brings in more comfort. pag. 334  
6. That little you have is for this end least defective. pag. 336      
CHAP. 28. 

3. Directions to further endeavours. 

1. Quicken desires after God. pag. 338  
A twofold advantage of it. ibid.  
2. Bewail your loss. 

1. Mourn for the loss itself. pag. 339  
God will not deny mercy to mourners.  
1. When their sorrows are great. pag. 343  
Four reasons of it. pag. 345  
2. When sorrow is ingenious. pag. 348  
This shown in six things. pag. 348    
2. Bewail the cause. pag. 352  
1. Q. Whether the substraction of the Influences of the Spirit be always for sin;  
Answered in three particulars. pag. 353  
2. Q. How a man may find out what sin is the cause.  
A. 1. Sometimes the cause is visible: as in two causes. pag. 354  
2. When the cause is not transparent. 

1. Pursue the loss to the birth of it. pag. 254  
2. Consider what things have been most pressed by God upon you. pag. 355  
3. Listen to conscience. pag. 356  
4. Pray the Lord to show you the cause. pag. 357        
CHAP. 29. 

3. Direct: go to Christ. pag. 369  
Two cautions in this. pag. 369  
4. Direct: Set your hands unto the work. pag. 375  
That men Regenerate have a power to do something of themselves: proved by four reasons. pag. 376  
Two objections answered. pag. 378  
The things to be done.  
1. Stir up yourselves and work upon your hearts by your understandings. pag. 379  
Seven Rules helping to quicken the heart by the understanding. pag. 382  
2. Attend the Ordinances. pag. 384  
3. Take the help of the Saints. ibid.  
4. Do your first works. pag. 385  
An objection answered. ibid.  
Thus of Desertions as they are Real.    
CHAP. 30. 

2. Desertions may be in appearance only. pag. 388  
The causes of this mistake: 

1. Fearefulness. pag. 388  
2. Mistake in the cause of present deadness. pag. 300  
3. Misjudging ourselves. ibid.    
Error in judgement occasioned by three things. 

1. Spiritual poverty. ibid.  
2. Hungering and thirsting after more grace. pag. 392  
3. Much love. ibid.      
CHAP. 31. 

False Rules of our judging ourselves causing mistake.  
1. False Rule: Because we have less vivacity. pag. 395  
Considerations about vivacity of Spirit. ib. 

1. Distinguish betwixt Gods working in gifts and graces. pag. 395  
2. God sometimes gives more than he will continue; expressed in four cases. pag. 397    
2. False Rule; because we do less than we have done. pag. 404  
Three considerations about this. pag. 406    
CHAP. 32. 

3. False Rule: Because we find more stirring of corruptions. pag. 409  
Five considerations for the clearing of this. pag. 409  
4. False Rule: Men are too much swayed by the opinion which others have of them. pag. 413  
5. False Rule: Men think they grow not. pag. 415  
The mistake in this shown in four things. pag. 416    
CHAP. 33. 

2. The second sort of spiritual Desertions is, the eclipsing of the comfort of the soul. pag. 422  
Three considerations premised about the comfort of the soul.  
1. The nature of it. pag. 423  
The Saints have but an imperfect comfort, expressed in two things. pag. 425  
There are 3. degrees of spiritual comfort.  
1. Peace: which is twofold. pag. 426  
2. joy.. 4.7. 3. Triumph, which consisteth in two things. pag. 429    
CHAP. 34. 

2. The cause and root of comfort. pag. 431  
1. Efficient cause, God. pag. 431 

1. That comfort is of God, appears in three things. ibid.  
2. How this comfort is wrought by God. pag. 433    
Three Acts of God concurring in this work. 

1. Act: Preparation, and that: 

1. By illumination, expressed in four things. pag. 434  
2. By the working of faith. pag. 437  
3. By sanctification. pag. 439    
2. Act: Collation of matter of comfort. pag. 441  
3. Act: Attestation. pag. 443    
The doubts by which the soul is vexed, reduced to two heads. 

1. About the truth of the Gospel: expressed in diverse things. pag. 444  
2. About themselves and their interest in the Gospel. pag. 447    
Many things make true faith hardly discernible. ibid.  
We have need of the help and witness of the Spirit: proved by four Arguments. pag. 449  
Three things observable concerning this Testimony. pag. 454  
2. The matter of spiritual comfort. pag. 457  
The proper object of spiritual comfort expressed in two things. pag. 458  
Four things observable about this. pag. 459  
3. The defectibility of it: comfort may be lost. pag. 460    
CHAP. 35. 

In the particular consideration of this sad state of the soul, is expressed,  
1. The case: and in that is considered, 

1. The nature of it: set forth in four things. pag. 461 

1. It is a loss of comfort in God. pag. 462  
2. It is a loss of usual comfort. pag. 463  
The special seasons in which God gives such a fullness of comfort, as shall not continue: expressed in five cases. pag. 464  
3. It is an eminent loss. pag. 465  
4. It is not a fit of uncomfortableness, but a state. pag. 465    
2. The degrees of it. pag. 466 

1. When his quieting presence is much abated: this expressed in three things. pag. 466  
2. When there is much quickness, but no quietness. pag. 469  
3. When there is neither comfort nor liveliness. pag. 470  
4. When God not only suspends his comforts, but afflicts the soul, pag. 472.  
And this is done, 

1. By rebukes of the Spirit: four ways. pag. 472  
2. By tradition of the soul into its own hands, or Satan's. pag. 476    
5. When to all this is added an accumulation of other miseries. pag. 479  
6. When all this is continued. pag. 481        
CHAP. 36. 

3. The effects of this sad condition; these are expressed according to the quality of the persons thus Deserted. 

1. As they are sleeping Christians: and they are, 

1. Careless. pag. 483  
2. Declining in affection. pag. 484  
3. Apt to he drawn to evil. ibid.    
2. As they are awakened: in these there are different workings: 

1. Evil effects: as 

1. Heartless complaints. pag. 485  
2. Fruitless complaints. pag. 486  
3. Great unquietness: expressed in three things. pag. 487    
2. Good effects: as 

1. Sorrow. pag. 490.  
2. Longing desires. pag. 491  
3. Repentance. ibid.  
4. Subjection. pag. 492        
4. The cause of the restlessness of the soul without God. pag. 492  
1. From the condition of the subject: expressed in five things. pag. 492  
2. From the object; in respect of, 

1. The quality of it. pag. 498  
There are three things in God which cause the wound to bleed much. ibid.  
2. The relation in which God stands to a beleiver. pag. 503  
3. The operation of God. pag. 504      
CHAP. 37. 

2. The causes for which God deals thus with his people. pag. 506 

1. To put a difference betwixt Heaven and earth. ibid.  
2. In judgement to the world. pag. 510    
3. To establish the godly in more full comforts. pag. 512  
Affliction of the soul doth advantage much to further establishment: four reasons of it. pag. 513  
4. The correcting and healing of some evil in his people. 517. These evils are, 

1. Deadness and dulness of heart. ibid.  
2. Fearelesness of God. pag. 519  
3. Slightness of heart, 521. expressed in three things. ibid.  
4. Living too much upon the creature: expressed in three things. pag. 525  
5. Intractableness and stifness of heart. pag. 528  
6. Rigidness and unmercifulness to the spiritual estate of others. pag. 530  
7. Some great transgression. pag. 533    
5. To show that God is the God of all comfort. pag. 534  
6. To revive their esteem of mercy. pag. 536  
7. That others may be instructed. pag. 538  
8. To fit them for special service. pag. 539  
2. The cure of this sad condition. pag. 542 

1. In those in whom the cause is natural. pag. 543  
2. In those in whom the cause is spiritual: and it is applied, 

1. To those that have slumbering and drowsy spirits. pag. 544  
2. To those that are awakened, and see their loss: to these are propounded, 

1 Persuasives: 

1 Comfort is their strength. pag. 546  
Three great assaults that a man is exposed unto. ibid.  
2. Sadness doth much hurt both to themselves and others. pag. 549  
3. Recovery is possible: proved by five things. pag. 550    
2. Directives: 

1. Seek the Father in the Son. pag. 551  
2. Seek peace much. pag. 555  
3. Come in much love to God. pag. 556          
Love shows itself in two things. pag. 557      

Decemb. 4. 1638.  
Imprimatur  THO: WYKES.  

THE DESERTED SOULS Case and Cure.  

CHAP. I. That the godly are sometimes deserted.  
THough most men, since God and they parted in Adam, live without God in the world, Eph. 2.12, 13. and are so far from him, that they neither enjoy him, nor know him; yet there is a generation of men whom God hath made nigh by the blood of Christ, with whom he hath renewed that old acquaintance and amity which at the first he had with them, 
Heu Domine Deus, rara hora, & brevis mora. Bern. in. Cant. 13.  and they with him; which blessed estate, as it is not here perfected, so it's often interrupted; their comforts are sweet always, but short often: there are but few (if any) whose joys in a comfortable communion with God, are not sometimes clouded with sorrows in a doleful elongation from him, so that if you lay but your ear to the door of their closerts, you shall often hear the daughters of Zion (as heirs of their mother's miseries) complaining in their mother's language, The Lord hath forsaken me, and my God hath forgotten me, Esay 49.14. If you six your eyes upon them, you shall see Zions tears in their eyes, her paleness in their faces, her sorrows in their souls; in consideration of, and compassion to these mourners, I spent some thoughts upon this sad subject.  
Desertions than are either Common, or Special.  
These which I call common, are such as all men share in by nature, God having forsaken and withdrawn himself from Adam, and all his posterity, with Apostate Angels.  

The special, I shall handle as they concern Godly.  
The special, I shall handle as they concern Hypocrites.   
Desertions, as they concern men truly regenerate, are Gods withdrawing himself;  
In respect of quickening quicting or comforting of the soul.  
Desertions, as they concern men seemingly regenerate, are Gods withholding of those influences, by which they had a kind of life comfort spiritual.  
To begin then with desertions as they concern the godly: I shall first speak something in general of them, and then descend to the more specials. That which I shall say in the generals, I will comprise in two things: 

1 That there is such an evil as spiritual desertion.  
2 How they are deserted.    
That there is such an estate, 
That the godly may be deserted, proved.  it's almost lost labour to prove; yet because as all in Christians is hidden and secret, so nothing more than their comforts and discomforts. I will, and that in two words make it good; we will call in two witnesses to give evidence to the truth.  
The experience of the Saints: Ask Zion, 
By experience.  you have her verdict; Esay. 49.14. And Zion said, the Lord hath forsaken me, and my God hath forgotten me. You see here the Church clad all in black, bewailing her widowhood, as one bereft of her dearest husband; every word of her speech is bedewed with tears 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. l. de consolat. ad Apol. , and beareth a drop from her bleeding soul. The Lord, jehovah, he whose power and fidelity hath been to me as the pillars of the earth, he hath forsaken me, he hath cast me off. My Lord, he who was mine in covenant, mine in communion, he who was the joy of my life, the life of my joy, the strength, the stay, the spring of my life, he hath forgotten me: he hath cast me not only out of his arms, but out of his heart; I am quite out of his love, not only forsaken, but forgotten.  
And in this, Zion is not alone: Ask David, and you shall hear him as soon as you come near him, sighing, sobbing, crying, soaring; but what saith he, what ails him? he telleth you, Psal. 22.1. My God, my God, why hast thou forsaken me? See how well their testimony agreeth: how can a man look upon David, and not count him as a poor Orphan, that is left in woe case, friendless, helpless, comfortless a but yet we will hear a greater than David, that is, the Captain of our salvation, the first & head of the whole order 
c Christus Primicerius. q. in primâ cerâ, vel primus in cerâ; antiqu s● ilicet cereiss is ebanturtabulis, & primus in tabula vocabatur Primicerius, sic Aug. appellat Stephanum Primicerium martyrum; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phavorin. , & what he saith, and we will go no further to ask of others. David was here a type of Christ, and as himself was but the shadow of Christ's person, so was his sorrow but a shadow of Christ's sorrow. David did but taste of the cup which Christ afterward drank more deeply of, when in the anguish of his souler upon the Cross, he cried out, My God, my God, why hast thou forsaken me? Matth. 27.46.  
And this Cup hath gone round ever sinder, so that few have ever tasted of the waters of life, but they have drunk also of these waters of Marah 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. & Plut. l. de consolat. ad Ap. ; The experience of all the Saints almost contributes to the evidence of this truth: where shall we find a man that hath not met with these rocks and sands, and hath not seen some gloomy days, & winter storms, passing through many changes, sometimes rejoicing as the plants in the Spring 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Odyss. 8. , in the sight and sense of God's gracious presence; sometimes again mourning for his loss of God; sometimes lift up to heaven in his soul, and mounting as it were on eagle's wings; sometimes again depressed to the deeps of hell, & held as with chains of brass or iron; now quickened, but growing dull again 
f Aliquando infirmior fit regenitus regeneratione progrediente, quam inevate. Camer. amic. Coll. p. 289. ? few can say they have once found God, but may say they have often lost him.  
Add to the experience of the Saints, the witness of God himself; 
Divine testimony.  David, and Heman, and job, and Zion, might speak much out of distrust, impatience, passion, etc. but when God himself shall come in and confirm their evidence, it is past doubt. But God doth so; for doth Zion bewail herself as a widow forlorn without an husband? God saith it was so: The Lord hath called thee as a woman forsaken, and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God, Esay 54.6. God saith he had in a sort divorced her from him: yea, and whereas Zion complained that God forsook her, it's no more than God saith himself, vers. 7. For a small moment have I forsaken thee; so that this is sometimes the sad portion of the Saints, to be deserted.  
And this I have the rather spoken, that the mourners in Zion may see this uncomfortable state may consist with grace; it is a comfort to know that thy deeps are passeable, and thy case curable; others have walked in this heavy way, and are now in heaven; others have been in these storms, yet have safely arrived at the land of promise: None other affliction hath befallen you, but that which is common to men; therefore be not overwhelmed in grief, give not thyself for lost: disquietness will hurt, but it cannot help; rather stir up thyself to take hold of God, repent, pray, believe, wait, for God is faithful, and will not suffer you to be tempted above that you are able, but will with the temptation also, make a way to escape, that ye may be able to bear it, 1 Cor. 10.13.   

CHAP. II. How, or in what sense the godly are said to be deserted.  
THe second thing follows, how, or in what sense they are said to be deserted.  
First, 
Sometimes in appearance only.  sometimes only in appearance, 
g Quosdam deserit, quosdam deserere videtur. Ambr. in Psal. 118. Aug. in Ps. 44. Obscuris super nos dispositionibus Deus saepe unde nos astimatur deserere, inde nos recipit; & unde nos recipere creditur, inde derelinquit, ut plerunque hoc fiat gratiâ, quod ira dicitur, & hoc aliquando ira sit, quod gratia putatur. Greg. mor. l. 5. c. 5.  not in truth: men are in nothing so much deceived as in themselves; man's heart and ways, yea, his judgement and thoughts are subject to many variations; and frequent mistakes are found in men's opinions about these great questions, am I truly changed, or am I an hypocrite? do I believe, or not? is God my God, or not, & c? And the errors of men's judgements arise from ignorance, unbelief, passion; false rules of judgement, etc. of which principles of error I shall speak hereafter; but through such impediments men are often puzzled, and think they are evil, when they are good; and worst when best, and furthest from God, when nearest to him.  
But as desertions are sometimes in appearance only, 
Sometimes really.  so sometimes they are real, God truly withdrawing himself, and denying that fullness of communion which his people were wont to have with him. But though he desert them really, yet not totally; The Lord will not forsake his people for his great Names sake, 1 Sam. 12.22. his truth is engaged in it, For he hath said, I will never leave thee, nor forsake thee, Heb. 13.5. the words are emphatical 
h Est negationis conduplicatio, ut sit vehementior pollicitatio. Estius in locum. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; here is to be observed a duplication of the subject of the Promise, I will not leave, I will not forsake: and a multiplication of negatives; there are five negatives in the promise, by which he intimateth that he will not, yea, he will not, surely he will not forsake his servants, he will never wholly reject them, nor utterly leave them.  
To clear this point a little, 
Yet with limitation.  I will lay down three limitations, or distinctions, by which we may the better understand in what sense this is a truth, that the godly are sometimes forsaken of God.  
God leaves them for a season, not for ever. 
Not for ever.  If he go from them, it is but as one that goeth from home, to return again: I will not leave you comfortless, or as Orphans; But I will come again, Joh. 14.18 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . When Zion was in this uncomfortable case, God said unto her, For a moment have I forsaken thee, but with great mercies will I gather thee; in a little wrath have I hid my face from thee, for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer, Esay 54, 7, 8. He may frown, but he will smile again; though his compassions may be restrained, yet they cannot be extinguished; his anger endureth but a moment; in his favour is life; weeping may endure for a night, but In the morning joy comes. Psal. 30.5. in his favour is life 
k In benevo lentia ejus, vita, i. e. diu durat, contrarium ejus quod praecessit, momentum in ira ejus. Drus. quaest. Ebraic. l. 1. q. 49. , weeping may endure or lodge as a passenger, to be gone in the morning; but joy comes in the morning as an inhabitant, and enjoyeth his habitation to himself. As the Sun sets to rise again, and as the tender mother layeth down the child to take it up again; so desertions are but short interruptions of a Christians comfort: God will not stay long, when his people cry unto him; he will return, and exchange their doleful Winter, into a joyful Spring. Though the River hath her ebbings, yet it hath her flow; the tide of comfort will come in again.  
There shall be a day of their joyful meeting with their beloved; they shall see their God, enjoy his presence, and be embraced in the arms of his love; and when this day shall come, there will be more joy in meeting, then there was grief in parting; God will pour in comforts upon them, as they have poured out tears for him; and will recompense their love with kindness; their desires, with fullness; their mouring, with gladness; their short heaviness, with everlasting consolations.  
Desertions are not the interruption of God's love, 
Not in respect of God's love, but the acts of love.  but of the acts of his love; his affection is the same, but the expression is varied: nor that there is a twofold love of God, or a twofold consideration of the same love.  
There is the love of Benevolence, and the love of Beneficence, or as some call it, the love of Intention, and the love of Execution 
l Suarez. de praedest. l. 1. c. 11. §. 5. Baron. de p●ccato mort. & ven part. 1. §. 5. . The former to the faithful from eternity to eternity, and is immutable, and incapable of any intention, remission, augmentation, diminution, or any alteration; it is like God himself, unchangeable, but the latter, the love of Beneficence, or of Execution, 
Vid. Greg. de Valent. t. 2. disp. 8. q. 3. punct. 2.  which is his love, as it expresseth itself in doing good to us, may be in a degree suspended and restrained for a season. As in the Summer there is a Lux and Lumen, light inherent in the Sun, and light fluent from it; that is ever perfect and permanent, but this may suffer changes, it may be obscured and lessened, yea, extinguished, and quite cut off, as in the night it falls out.  
A father may have a dear affection to his child, yet show but little in his carriage. David shut in his love from Absalon, not ceasing to love him, but forbearing the wont acts & expression of his love: A fountain may have her streams cut off, or dammed up, though itself have the same fullness & aptness to pour itself out as before. The root doth not always give so much sap as to make branches bud and blossom at all times, yet when she is most sparing in her beneficence, her good will is the same, she sticks as close to them as ever.  
We often keep back mercies from ourselves, and God would more abundantly pour in himself, 
Sene●. ep. 50 Rogat paedagogum ut migret, domum tenebrosam esse ait.  but that we open not unto him; and so as that blind woman complained the house was dark, when she herself was blind, so we often complain, as if God had restrained mercy, when we ourselves restrain it: and it is as true, that sometimes God is provoked by our sins, and keeps in his mercy, that he comes not with such gracious visits as before, yet his love is not shortened, though the fruits of it are; Behold, the Lords hand is not shortened, that it cannot save, nor his care heavy that it cannot hear; but your iniquities have separated between you and your God, and your sins have hid (or made him hide) his face from you, that he will not hear. Esay. 59.1, 2.  
Though God may vary in the operations of his love, yet his love in itself is the same, and shall be the same for ever; 
Necuit hic dici quod Orontes de regum amicis esse ut digiti rationes supputantium modo ↂ modo unitatem repraesentantes. Plut.  it is an everlasting love, Jer. 31.3. The hills may be removed, and the mountains may departed, but my kindness shall not departed from thee, neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on thee, Esay 54.10. This was spoken to the Church in the day of her sorrow; he tells them he loved them though he afflicted them: and that speech of God to David is full for this purpose; I will visit their transgressions with rods, and their iniquities with stripes, nevertheless, my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail, my covenant will I not break, etc. Psal. 89.30, 44.  
When God deserts his people, 
Not acts which are for being, but those only which for well being.  he withholds those acts of love only that are for our well being, not those which are for our being. Though a Christian may want that without which he cannot have peace, yet not that without which he cannot live: Whatsoever is necessary to his constitution, life, completeness, and stability, that is never denied; no such Good thing will God withhold from them that walk uprightly, Psal. 84.11. He will ever hold their souls in life, not leaving them in weak beginnings, but continually leading on unto perfection: As he is the Author, so he is the finisher of our faith, Heb. 12.2. 
Qui operatur ut accedamus, operatur ne discedamus. August. de bon. persev. c. 7.  We are confident of this very thing, that he that hath begun the good work in you, will finish it until the day of jesus Christ, Phil. 1.6. The Saints shall have of him, whatsoever is so necessary, as without it they cannot hold their state, or attain their end: but that which is rather for their ornament than supportment, for the sweetness of their way, than sureness of their end, for comfort rather than necessity, may be, and is often in great measure cut off and decayed.  
This then is the thing: when God leaves his people, he doth not so leave them to the will of the flesh; the tentations, and snares of the world, the power and tyranny of the Price of darkness, as never, or not at all to look after them; but his care is over them in these times, and he is with them by a secret and powerful manutenency, both guiding and upholding them, and is often most in power, when least in appearance. The metals that lie deep under ground, and see not the heavens in their light, yet partake of their influence, yea ordinarily the most precious operations of Gods gracious power are there where is least sense and feeling of them, and they have most of God when they see him least. As when God covered Moses his face in the cloven of the rock, Exod. 33.22. than he passed by, and gave Moses to see his glory: so the clouds and veils that cover our eyes, are often forerunners of the clearest light, and sweetest sight of God.  
And when God seems to be turning a man into a desolate and ruinous heap, yet even then is he building, and preparing him to be a more excellent structure. The gardener digs up his garden, pulls up his fences, takes up his plants, and to the eye seems to make a pleasant place, as a waste; but we know he is about to mend it, not to mar, to plant it better, and not to destroy it: So God is present even in desertions, and though he seem to annihilate, or to reduce his new creation into a confused Chaos, yet it is to repair its ruins, and to make it more beautiful and more strong. The glory of the second temple was greater than the glory of the first, Hag. 2.9. In the repairing of an house, we see how they pull down part after part, as if they intended to demolish it, but the end is to make it better: it may be some posts and pillars are removed, but it is to put in stronger: it may be some lights are stopped up, but it is to make fairer lights: So though God take away our props, it is not that we may fall, but that he may settle us in greater strength; he batters down the life of sense, to put us upon a life of faith; and when he darkens our light that we cannot see, it is but to bring in fuller light; as when the stars shine not, the Sun appears, repairing our loss of an obscure light, with her clear bright shining beams. So then we see, that though God do forsake his people, yet not totally, not for ever, not ceasing the affection of love, but the acts, and not those which concern our being, but such as concern our well being: As abundant quickenings, and aid of grace, victorious and triumphant power over sin, the clear and satisfying testimony of his Spirit, etc.   

CHAP. III. Four other considerations about desertions.  
HAving premised these things in the general, I shall now come to the specials, to speak of these desertion in their several kinds, and first as they befall the godly.  
Desertions as they befall the godly are of two sorts.  
Withdrawing of 


1 Influence of grace.  
2 Of comfort. 

1 Inward.  
2 Outward.       
For all the complaints which the Saints do make of Gods hiding and withdrawing himself, arise from one of these three grounds, or all.  

1. That God doth not carry on their spiritual life, as he was wont.  
2. That he gives not that peace, joy, comfort, assurance as he was wont. 
A man may want Gods gracious presence in outward things, yet enjoy his internal presence in the soul: yea often there is most of God within, when least without.   
3. That he brings them into outward straits, and doth not deliver them.   
Before I come to speak directly, and particularly of these, I will propose four brief observations about them.  
1. That a man may miss much of God's external presence in the sweet and comfortable way of his providence, providing, protecting, and ordering all occurrents to contentment, yet may enjoy inward communion with him, his soul may be most abundantly animated, and quickened with the Spirit, when he hath most discouragements without: yea, God is wont when he gives least in the world, 
2 Cor. 1.4, 5.  to give most of himself; and his people seldom have much of the fatness below, and of the springs above at once, as the sun and the stars appear not together. But when he shuts up all doors of hope, and help in the world, than he sets open the doors of heaven. So Saint Stephen, when he saw nothing but death in the world, Then saw heaven opened, and Christ sitting at the right hand of God, Acts 7. Such mercy found jacob, when he was a poor pilgrim in a strange land, than he saw that heavenly ladder, and the Angels ascending and descending as a pledge of God's care, and their readiness for his good, Gen. 28.12. The abundance of the spirit both of grace and peace, is usually poured forth in a day of sorrow, as when the dough which the Israelites brought from Egypt was spent, God gave them bread from heaven.  
And there are 2. causes of it. 1. God's tender love, which is such, that he will not add affliction to his people's sorrow. 
Because God's love is such, that he will not add sorrow to sorrow.  When therefore he is pleased in his wisdom to put a cup of affliction into their hands, he is wont to give them also the cup of consolation; when he casts them into outward straits, he doth recompense it with inward inlargements. The Church never had such full predictions of Christ, and precious promises of great mercy, as when the most dreadful evils hung over her head, as appears in the prophecies of all the Prophets; And the faithful usually find their worst days, their best days, and when they meet with troubles, they find most peace. This the Apostle witnesseth, As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ, 2 Cor. 1.4. And though our outward man perish, yet our inward man is renewed day by day 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, die, & die, ut Tertul. legit in li. de resur. carn. i e. quotidie. Vid. Esti. come. in lo. , 2 Cor. 4.16.  
2. The capacity of the soul is widened, 
The capacity of the soul is enlarged in affliction.  and enlarged in affliction; heavenly communion with God is sweetest in an evil day, and the soul longs after God, that in him it may find all supplied, which it wants in the world. Now the more God stirs up desires of himself, the more the soul is prepared to communion with him, and the more it hath of him, the hungry man eats most, and he that is most athirst, drinks most. When the life of nature, and sense is cut off, the soul seeks a life in God, and is much in all endeavours of enjoying God; now she seeks him in prayer, she inquires for him in the word, and by all means reacheth hard after him. So David, when he was in the wilderness, panted and breathed after God, he prayeth, he cryeth, his thoughts are with God all the day, yea in the night he meditates upon him, and (saith he) My soul followed hard after thee, Psal. 63.8.  
2. 
One may want the comforting presence of God, yet have the quickening presence.  One may want inward comfort, yet not be deserted in respect of the influence of grace; the tenure of grace and peace is not the same; a man may lose the sense of grace, and yet retain the life of it. Though he be more happy that hath grace and peace, yet he may be as holy that hath grace without peace: yea and as the clouded summer's sun yields more comfort to the earth than a bright shining winter's sun; so when the soul is most clouded, it may be most quickened; when the light of God's favour is hid, the quickening heat of the spirit may most abound.  
3. He that loseth God's quickening presence, loseth also his comforting presence. 
The comforting presence is never without the quickening presence.  Though a man may have grace, living and stirring without peace, yet he cannot have peace, without the life of Grace. Peace and Comfort are fruits of the sanctifying Spirit, and as there may be a root without fruit, but there cannot be fruit without the root; so though there may be the spirit quickening and sanctifying without comfort, 
He that wants God's quickening presence, is either in a lethargy,  yet there cannot be true comfort without the quickening spirit.  
One of these two evils befall a man from whom God is departed, 
g Aut furit aut patitur mirum gravitate soporem. Ovid. met. 15.  and to whom the workings of the power of God is denied.  
Either he falls into a spiritual lethangie, being as one asleep, whose spirits and senses are bound up, so that he is in a shadow of death, neither hearing, nor seeing, nor tasting the things of God, and so is bereft of all spiritual joy and comfort. When a man is in a state of deadness, he is dead to all things that are spiritual, and they also are as dead things to him. The promises that are fountains of life to a living man, are as dry and empty cisterns unto him: yea Christ, and heaven, and the love of God, though they are the food, the strength, the life of a man in a healthful state, are to the languishing soul, as meat to a sick stomach: the glorious things of the Gospel are to him as a withered flower, or as a sealed book, he hath no use of them.  
2. Or 〈◊〉 spiritual frenzy: In the day of estrangedness of God, 
Or in a frenzy.  a man is often much disquieted; now the remembrance of his former blessed days torments his soul with grief, and the fears of utter Apostasy, and irrecoverable declination from God, do vex it with fears and horrors, yea Conscience may pronounce sad judgement upon him, and he may conclude himself an hypocrite, and Apostate, and one under wrath: so that either through insensibleness, or unquietness of spirit, he that hath not his former vivacity and vigour of grace, cannot have comfort in such a state. 
It is possible to be deserted of outward & inward gracious presence in a great measure.   
4. All these may possibly befall a man at once: he may have outward straits, and inward troubles at once, and this is the lowest pitch of misery that a believer can fall into.   

CHAP. IU. Of the first sort of desertions, the withholding of assisting grace.  
THe first sort of desertion, is in regard of spiritual life and grace: 
And it is either 


Real,  
Or in appearance only.      
Concerning this malady and sickness of the soul as it is real, I will treat in this order: 
Handling 


1 The state.  
2 The symptoms & consequents.  
3 The causes.  
4 The cure.      
First of the state, which may be thus described: 
The first kind of desertion is a suspension of the arbitrary and customary influence of the spirit of grace  Then we are deserted of God, when he suspendeth or withholdeth the arbitrary and wont influence of the spirit of Grace.  
That I may more perspicuously express the thing, I will take this description in pieces, and explain it in the parts of it. In the description are two things that require opening.  

1 The Act.  
2 The Object.   
The Act is God's suspending, 
Here note, 1 The act, suspension, a negative act, not taking away, but not giving, etc.  it is a negative Act, a not giving, or putting forth that which was wont to be; it is not the taking of any thing from a man which was inherent, but a denying of something that was assistant; it is not ataking out, but a not putting ●n: as when a cock is stopped or turned, there is no diminution of water in the vessel under it, but only no addition, the vessel is not made emptier, but not fuller; or as a child when he is set down out of his Father's arms, is weaker, yet not by any loss of his personal strength, but by the withdrawing of his father's help: The Father takes not away any of his child's ability, but denyeth his own aid; so God when he deserts his servants, withdraws himself and his Spirit, yet so, as that we must conceive it, not to be a spoiling them of what he had planted in them, but a not conferring of that assisting Grace which he was wont to give, this will be a little more clear in the next thing.  
The next thing in the description is the object, or the thing which is withholden from a man in this case, which is the Arbitrary or wont influence of the Spirit of Grace, here are three things in the object to be observed.  
1. 
2 The object, 1. not the presence, but influence of the spirit.  It is the influence of the Spirit of Grace. The presence of the Spirit is one thing, and the influence is another, there may be the former without the latter, the influence may be abated, but the presence never faileth. As the soul in the body is ever equal in her habitation, but not in operation, her power not acting, yet her presence continuing.  
2. 
2 Not influence which is necessary to  It is the Arbitrary influence of the spirit which is Suspended, There is a twofold influence of the spirit.  

First, necessary and constant,  
Secondly, arbitrary and inconstant.   
The necessary influence of the spirit, is never denied, and it is that which God affords his people.  
to 


life,  
growth.     
1. God is ever present to uphold his Saints in life, 
Sustentation.  that though diseases may molest them, yet their feet shall not be moved, they shall not sink. Psal. 66.9. As that hand of power which wrought in the creation, works still in the preservation of all things, john 5.17. so the spirit works still, and by a Divine power supports the new creature, so that it shall not fall back into its first nothing. David found this hand of God, staying him in the midst of all his weaknesses. Nevertheless I am continually with thee, thou hast holden me by my right hand. Psa. 73.23. Psal. 17.5.  
2. So that life being wrought by the spirit of life, 
Augmentation.  never dyeth; and as the spirit worketh always to the conservation of spiritual life, so it worketh ever to the growth of grace; a Christian is ever growing, he groweth when he seems to himself and others to stand at a stay, yea to decline, he groweth always really, though not apparently, nor equally; as there are seasons in nature, so in grace; Grace hath her springs and Autumns: but as nature is ever tending to perfection, so grace is ever ripening and increasing, yea even in tentations and desertitions; when God seems to leave his people, he is about the work of perfecting the new man, as in the lopping of a tree, there seems to be a kind of diminution, and destruction, yet the end and issue of it is better growth; and as the weakening of the body by physic, seems to tend to death, yet it produceth better health, and more strength; and as the ball by falling downward, riseth upward, and water in pipes descends, to ascend, So the new man when it seems to decay is still carried on by the hidden Methods of God to increase; the plants are as well profited by the nipping blasts of winter, which cause not only the fruits, but the leaves also to fall, as by the warm beams of the Sun in Summer: a Christian is a member of a thriving body, in which there is no Atrophy, but a continual issuing of spirits from the head, Eph. 4.16. Col. 2.19. every part is supplied by the effectual working of the Spirit of Christ, so that the influence that tends to life and growth is necessary, and certain.  
But there is another influence of the spirit which I call Arbitrary, 
But the arbitrary influence, which is  which is given and withheld according to the pleasure of God.  
This is assisting grace, 
Assisting grace.  or Gods gracious concourse with that habitual grace which he hath wrought in his people. I call it arbitrary, because though all grace depend upon, and flow from his good pleasure, yet in this God is free, he hath more absolutely promised to conserve and increase holiness than to quicken, actuate and excite that principle of life: this he doth with great variations according to his good pleasure, being more mightily present by the working and actual aid of his Spirit to some than to others, yea more to the same man at some times, and in some conditions than in others, sometimes the same Christian is as a burning and shining light, sometimes as smoking flax; the Spirit bloweth where it listeth, john 3. sometimes he fills the soul with fuller gales, sometimes again she is becalmed, a man hath more at one time than at another.  

This assisting grace is to actuate,  
This assisting grace is to regulate,  
This assisting grace is to corroborate.   
Actuating assistance 
h Cum nullum agens secundum agat nisi in virtute primi, sitque caro spiritui perpetuo rebellis, nonpotest homo licet jam gratiam consecutus, per seipsū●perari bonum et vitare peocatum, absque novo auxilio Dei ipsum moventis, dirigentis, et protegentis, quamvis alia habitualis gratia ad hoc ei necessaria non est. Vid. Aqui. sum. 1. 2ae. q. 109. d.g. Cumel. varias disput. t. 3. disput. 2. conclus. 1. & dub. 1. conclus. 2. optime Parisiens. c. 1. de tent. & resistent. & Alvarez de auxil. great. disp. 88 num. 6, 7. etc. 1. By exciting.  is that by which God carrieth his people, 
Which is 1 to actuate.  to action and fruitfulness, causing that inward seed which he hath sown to bud and bear.  
This, God worketh first by exciting and blowing up that latent spark of grace in the heart; Grace is an active thing, yet needs to be excited, because of the indisposedness of the subject in which it is; as fire though it be apt to burn, and is very active, yet when it is in wet wood, it needs blowing up, because it meeteth with strong opposition in the subject, witness of the wood which gives check unto the active spirit of the fire: and (besides this contrariety in us, in whom the flesh lusteth against the spirit, so that without assistance we cannot do the Good that we would. Gal. 5.17.) there is an external impediment, Satan assaulting with all possible quench-coales, that he may cast a damp upon the soul.  
Therefore we need to be quickened by a continual influence; 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Odies. 3.  and this God is pleased to give to his servants; jeremy found this working of the spirit to quicken and stir up his graces which began to flag, impatience and passion began to stifle his zeal and readiness in his ministry, but God came in to help him, and blowed up the spark, so that (saith he) It was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay. Jer. 20.9. When this is denied, there is much deadness and dulness, and slumber in the soul, that a man shall see it is not with him as in former days, when the Lord was more graciously present, and assistant to him.  
2. By enabling to act. It is not enough that God hath given habitual grace, 
By enabling.  or that we be excited, and come to the bud and blossom of holy desires, holy dispositions, and holy resolutions, but we need still the help of his power, that these blossoms fail not, but that we may bring forth the fruit of action; as in a tree there is a seminal virtue of bearing, yet except it be helped by the influence of the heavens, it cannot bring forth fruit. It is God that giveth not only to will, but to do, Phil. 2.13. There is a power of God which worketh in those that believe, Eph. 1.19. Col. 1.18. and according to the working of this power, is a Christians fruitfulness: when God is pleased to put forth his hand to take hold of him, to draw him, and enable him, he runs with joy and speed in the ways of God; his affections are inflamed, his heart is prepared, and he is apt to do good, and receive good, and walks with delight with God; but when God shuts in his wont mercy, than he walks heavisy, and now his soul is full of complaints, I would, but cannot: there are desires, and good inclinations, but they come not to perfection; the soul conceiveth, and traveleth with purposes, and saith, I will look to my ways that I offend not, I will pray more, and mourn more, and do more, but it wants strength to bring forth: therefore the godly cry for help, which they need not, if they had a sufficiency in themselves 
i Quid stultius quam orare ut facias quod in potestate habeas? Aug. de nat. & great. c. 18. .  
2. Assistance is to regulate, and order a man in doing good. This is necessary, for often there is much readiness, and life, and aptness to do good, but yet much failing in the manner of it: the same spirit therefore that directs to what we should do, 
To regulate and direct in working.  teacheth how to do it. How often are the godly in that case, that they would fain humble their souls, and afflict them themselves, yet know not how to do it? How often bend to other duties, yet know not how to do them in a spiritual manner 
k Remanet quaedam ignorantiae obscuritas in intellectu secundum quam (ut etiam dicitur Rom. 8.) Quid oremus sicut oportet nescimus; propter varios enim rerum eventus, & quia no sipsos non perfectè cognoscimus, non possumus ad plenum scire quid nobis expediat, ideo necesse est ut à Deo dirigamur & protegamur, qui omnia novit, et omnia potest. Aqui. sum. 1.2ae. q. 109. a. 9 ? What the Apostle saith of one duty is true of all, We know not how to pray as we ought, Rom. 8.26. Therefore the spirit helpeth our infirmities, and by a gracious conduct, leads us, that we walk aright; as the Master guides the hand of a young writer to write according to his copy; and as the father in leading his child, draws him, because he is unwilling; helps him, because he is weak; guides him, because he is apt to lose his way, so God is said not only to draw, Cant. 1.4. joh. 6.44. and to help, Rom. 8.26. but to order, and direct his people, Psal. 37.23. Psal. 119.133. 2 Thes. 3.5. A Ship may be rigged, and have a fitness to sail, yet it wants a wind to move it, and a Pilot to guide it.  
3. Assistance is to corroborate, and fortify in some eminent difficulty: As suppose a man mightily assaulted by some strong lust, armed with occasion, 
3. To corroborate in difficulties  opportunity, and Satan's strong power, in such a case God is wont to underprop and shore up the soul with strong aid: also how should a bruised reed stand against such a blast 
m Cum via dura fuit; jam tum mihi currere visus,— plus homine est. Vas fragile mentis nostrae, quo gratiae thesaurus continetur, gravioribus tentationibus saepe concussum, tandem frangeretur, nisi auxilits divinis fulc iretur. Greg. de Valent. t. 2. disp. 8. q. 1. pun. 6. Dei est eum qui stat statuere ut per severanter, stet, & eum qui cadit restituere. Concil. Trid. sess. 6 can. 13. & 22. ibid. vide etiam plura. ibid. & apud Aqun sum. 1. 2ae. q. 109. a. 10. ? As a father when he seethe his child like to be devoured by some ravenous creature, makes supply of the child's weakness by his own strength. The Apostle Saint Paul was in some great temptation, Satan had shot some arrow at him, but God suffered him not to fall, but told him, His grace should be sufficient for him, 2 Cor. 12. At another time Satan took up other weapons, assaulting him with the terrors of troubles, and of death, he brought in an Emperor against him, whose power and majesty he thought might have daunted him, but God was a pillar of strength to him, that he was not moved: All men left him, but God did not leave him, The Lord stood by me, and strengthened me, 1 Tim. 4.17. In Afflictions also this assistance is wont to be afforded, and in hard seasons. The same Apostle also found God here; he was put to many an hard shift for his living; he passed through nakedness, and hunger, and thirst, and want, which was able to have broken the heart of a man, but saith the Apostle, I am able to do all things through Christ that strengtheneth me, Phil. 4.13. Thus God is wont to stand by his servants in hard brunts; but when he comes not with supplies and aid; they fail and faint; temptations overcome them, distresses overwhelm them, difficulties daunt them. Thus we see what that arbitrary influence of the spirit is: but there is another thing to be observed, that Desertion is a suspension of the arbitrary influence which we were wont to enjoy. For note, there is a twofold influence, or assistance.  

1 Extraordinary.  
2 Ordinary.   
The extraordinary is, 
Assisting grace, I extraordinary.  when in some extraordinary case, God comes in with more abundant help, leading the soul in triumph over all assaults, mightily corroborating; not only valiantly to withstand them, but also gloriously to conquer them. This as it cometh upon extraordinary occasion, so it ceaseth usually with it: and the ceasing of it is not Desertion.  
The ordinary assistance, is that which usually a man hath in the course of his life; 
Ordinary.  when this is abated and withdrawn, than a man is deferted. When a man is not what he was wont, not so cheerful, ready, constant in doing good, when he doth not, nor can do as he was wont, as time hath been, when he lived more with God, but now his heart is fallen from that heavenly communion with him; he could formerly mourn bitterly in the remembrance of his fins, but now the heart is frozen, and cannot relent; he could have prayed with much affection, and holy boldness, but now the heart is cooled, weakened, straitened, indisposed, etc. When it fares thus with a man, he is Deserted.  
But here I will add a few Advertisements to guide the judgement in this point of Gods withdrawing his assistance. 
Note, 1. it is never wholly denied.   
1. God never denyeth it wholly to a faithful soul: though some degrees of divine help be denied; so that the soul languish in a sort, and sink into a state of deadness and dulness; yet there is life, and that both habitual and actual. God's clock never stands, there is no such deliquium gratiae, no such swoon of the new man in which all acts do cease. It may be so ill with a Christian, that he may fall from his first love in the acts of it, in a great measure. Apoc. 2.4, 5. He may be much impaired, that there may leeme to be but the remains of what was before, and these remains also may be ready to dye, Apoc. 3.1, 2. But God will not quite departed, he will keep the root, and the seed of God shall remain in him, 1 joh. 3.9. Yea and the husband man is ever in some measure dressing, and pruning, and watering the branches of his vine, john 15.2. Esay 27.3. So that though they may bear less fruit sometimes, yet at all times they bear some; a Christian may do less, but still he doth something; for though he may lose some help from God, yet not all.  
If he cannot believe with that fullness of assurance, and joy as before, yet he can pray; or if he cannot pray as he hath done, yet he can sigh, and groan, and mourn. As a spring under ground, if it be stopped in one place, breaks up in another; so the Spirit of Grace, if it be stopped in some parts, yet it showeth itself in others. Though the sun yield not an equal comfort to the plants, yet a constant comfort; it retires sometimes in part, never wholly; yea God often withholds his quickening virtue from some one grace, for the perfecting and quickening of another: he sometimes leaves faith in a poor estate, so that it may be much darkened and clouded with unbelief and Atheism; to raise up fear, to awaken to watchfulness; to enrich with spiritual poverty, that the soul may mourn more seriously, and seek more earnestly after God: sometimes he takes off his hand that held down some present lust, and suffers it to show itself in monstrous shape and rage, to pull down pride, and advance humility, and put the soul more to seek to be strong in God.  
2. It is not every degree of suspension of assisting grace, that layeth a man in this forlorn estate, 
Desertion is only when the abatement of life is eminent.  as one forsaken of God; but Desertion is an eminent abatement of it: so that there is an eminent decay of affection and fruitfulness, and an eminent, increase of darkness and lust. As a child cannot be said to be forsaken of his father, when he abateth somewhat of the height and fullness of his maintenance, but when he keeps from him things necessary, suffering him to wander up and down, to go ragged and torn, pinched and wasted with hunger and cold, and not relieving, though the son sue and entreat him to pity him; Then you may say God hath deserted you, when he leaves you under the pressures of unbelief, and the power of corruption, and yet though you cry and call, supplies are restrained, and you are suffered to walk in the valley of the shadow of death.  
3. Desertion is not to be judged by an indisposedness, and deadness partial, 
When the deadness is universal.  but universal. Not all suspension of grace makes this mournful state; for as I have showed, sometimes God hides himself from one part for the quickening of another, and may be most abundantly present, where he seems in great measure departed, as I shall show hereafter. But when a man is overgrown with deadness, which spreads over the whole man, that a man is now less in affection, less in action, yea unmeet, unwilling, unapt to all good, and the means of good, being abated in all his former life and lustre, than he is deserted; there maybe indisposednes to foam duties, from sundry causes, but when a man is less in all, than he is in this woeful state.  
4. Not every interruption of communion with God, 
When the deadness abides on the heart.  not every present distemper and indisposedness, argueth God to have withdrawn himself: There may be cold blasts, stormy weather, troubled air, dark clouds in the spring, yea in the summer season. A man cannot conclude from some present chillness, or benumbedness of spirit, or from some storms of impetuous lusts, that he is deserted. The deadness of a deserted soul is not a transient, but an abiding deadness; not a slumber, but a sleep; not a fit, but a state of spiritual benummedness. As a mother is not said to forsake her child, that goeth away and returns quickly; so Desertion is not a present short abatement of God's quickening presence, but a continued cessation for some space of time: it may be long.   

CHAP. V That a man may be Deserted, and not know it, with the Causes and Evils of it.  
I Have done with the State of a Deserted soul, the next thing is the Symptoms and Consequences of it, which will give some help to a man to know whether he be in this state or not. And it is needful to declare the signs of it, for often men are in this lamentable case and know it not; as in another sense it is said of Samson, when he awaked out of that sleep in which he lost his hair, that he witted not that the Lord was departed from him. Judg. 16.20. So it is true of many, God is departed from them, and they miss him not till they awake out of their sleep 
n Et vigil elapsas quaerit avarus opes. .  
Quest. But is it possible that, that man should be so besotted, that falling from a blessed course of sweet communion with God, 
A man may be deserted and not know it.  into so grievous an estrangedness from him he should not perceive it? can a man fall from such a height into such a depth, and not know it?  
Ans. Yea, certainly; and there are diverse causes of it; as 1, there may be a great flush of spirit, and much activity from false principles, so that a man may seem to be the same, and to enjoy God as he did, when if it be observed, he hath lost much, and the greatest part of his life stands upon other pillars, as vigour of nature, strength of parts, enforcement of conscience, respects to men, false joys, fanatic dreams, superstitious rules, etc. these winds often fill the sails, these weights move the wheels, even there where there is little of God.  
2. God's departure is gradual, as he comes not all at once, but by degrees, so he departs not suddenly, but gradually, as the Sun riseth by degrees, and sets by degrees, and so night creeps often upon men before they are ware: So God by degrees estrangeth himself, and leaves the soul to whither by degrees; as in a body languishing in a consumption, there is not such an apprehension of the going out of life, and the coming in of death, as in him that receiveth a sudden mortal hurt; and as he who wasteth in his estate by little and little is not so sensible of his decay, as he that loseth all at once: So if a man should fall from a heavenly converse with God, and from a flourishing spiritual state, into a liveless and barren condition on a sudden, he would be more affected with it, but now his fall is gradual, therefore less seen; a hill is sometimes drawn out into such a length, that the descent of it doth scarce appear. In God's way a man may descend daily, yet because his decay is as it were broken into so many small parts, he hardly seethe it: old age, and grey hairs come slowly and slily, they come by stealth, one grey hair creeping after another, and here and there upon them, they know it not. Hos. 7.9. A decrepit weak state steals upon men, their souls being like dreyning cisterns which empty themselves by drops, and so emptiness overtakes them before they see it: while they think they are rich, they become poor. Apo. 3.17.  
3. Men lose much of God and know it not, 
Men mistake and are many ways deceived in judging.  because they rest too much upon other things that do deceive them; some things without them cause them to mistake, as 1, a pride and conceitedness raised by comparing themselves with others worse than themselves; 2, the testimony and applause which others give them, especially if by many, by the godly, by the wise; praise blinds them, and holds them in a sweet dream of an imaginary excellency; 3, transient and fleeting gales, God now and then breaking in with potent workings, and that rather to exercise of gifts for his office and for others sakes, that they may be built up, 
They consider not themselves.  when themselves indeed whither.  
4. They consider not, nor examine their estates, they lay down their watch, and hold not continual sessions for Judgement of themselves, therefore changes befall them, and they know it not; when men cast not up their estates, they may grow poor and not see it. Conscience is the soul's watchman, yea her judge; ●ow if there be a vacation, and the Judge fits not, a man may be spoilt of much of his estate, and not be righted: except we judge ourselves frequently, we cannot know ourselves fully, but may lose and not see it. 
But it is needful to know whether we be Deserted or not.   
You see then that one may be Deserted and not know it; but it much concerns a man to be vigilant, that he may discern God's accesses to him, and recesses from him: For,  
1. Else though he enjoy God, he cannot be thankful; it is not the presence, 
Else though God be enjoyed, yet we shall be unthankful.  but the evidence and sense of mercies that raiseth thankfulness: he that receiveth not, and he that knoweth not that he receiveth, is alike unthankful: when a man lieth long out of the balance of Judgement, he knoweth not whether he be better or worse: God may be present in many gracious counsels, checks, incitements, impulsions, and yet have little thanks for his precious mercies, except they be observed. If a Prince come in favour to visit thee, and stand knocking, and be not known, thou canst not acknowledge that high favour with thankfulness; And though Christ stand at the door and knock, that thou mayst open that he may come in and sup with thee, and thou with him, if thou know not this day of salvation, and this season of grace, it cannot affect thee. What a sin is this? God is with thee by secret workings of his Spirit, he is with thee in thy way, and in the means of grace, and thou observest not? But it is with thee as with jacob in another case, 
Though we enjoy not God, we shall be secure.  who sleeping, knew not what had befallen him, but when he awaked, than he said, God was in this place, and I knew it not, Gen. 28.16.  
2. Except you know how it fares with you, if God be departed, you will lie still and not inquire after him 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ar. Rhet. l. 1. c. 5. . He that is sick, and knoweth it not, seeks not for cure. The whole, that is, such as think they are well, need not the Physician, but the sick: such as feel their sickness and pain, Matth. 9.12. They that are rich in their own opinion, seek not for supply, but say, They want nothing, Apoc. 3.17. He will neither beg nor work for bread that is full. He that thinks all is well, and seems to be something, when he is nothing, Gal. 6.3. is at rest, as one that needs not. It is said, that the Pharises need norepentance, Luk. 15.7. that is, they know no need, because they see not their sin. No man seeks that he thinks he hath, therefore look well to thyself, lest thou be deceived: A man may go on with an opinion of a good estate, and be mistaken. As the hungry man dreameth, and behold he eateth, but when he awaketh his soul is empty: and as the thirsty man dreameth, and behold he drinketh, but when he awaketh, behold he is faint, Esay 29.8. so you may be in a beggarly condition, while you conceit you are rich. Except you search yourselves, and till you awake out of your dream and behold your misery, you will not seek for remedy. What brings the beast to the river, but thirst and heat? That man will not seek for the Well of life, that feels no want. Necessity is the mother of industry, and indigence breeds diligence.  
3. It is a contempt of God not to observe what interest you have in him, 
Not to seek to know this is to contemn God.  and what communion with him. If a friend, much more if a King come to thy house, and thou take no notice of his coming in or going out, will he not take it ill, and count it a great neglect of him? Is it not a sign his company is not valued, whose presence is not accepted, and whose absence is not regarded? Things that thou prizest thou keepest with care, possessest with joy, and losest with grief. A small matter may be lost, and not miss; but if a jewel be lost, it is soot miss.  
Consider, if an husband had occasion of departure for a season, and the wife should not be loath to part with him 
p Indicium amoris est non delectatio illa quae pulchri praesentia percipitus, sed morsus & dolour qui eo avulsosentitur. Plut. de profect. Virt. , nor grieved to want him; would not all say she loves him not? When you make a feast, you sit not down till the chief guest come, and when he comes, you meet him with all fit respect and kind entertainment: If then you sit down to make merry with the creatures when God is not come in to sup with you, Apoc. 3.20. or when you entertain your pleasures, and delights, and profits, and other worldly contentments, and give but slender heed and respect to God, so that his presence or absence is not much to you, it is a sign he is not your chief, but you despise him: therefore be careful to observe diligently how God is with you, that you may not lose him, and not see it; for this is to contemn him. Add this, that Gods withholding himself is a sign of his displeasure 
q Substractio gratiae est maxima poena. Altis. in sent. l. 2. tract. 30. q. 2. , and it is a great provocation to slight it.   

CHAP. VI Rules to judge when one is Deserted. The first is the consideration of his graces. First, their activity is abated.  
SInce men may be Deserted, and not know it, and since it so much concerns all to know how it fares with them in this case, I will propound some rules for their help in judgement of themselves in this point.  
These rules are three considerations, or the view of three things.  

1 Their graces.  
2 Corruptions.  
3 Means of grace.   
First rule. 
First rule; Consideration of graces, in which when one is deserted, will be decay in respect of  Consider your graces which you have received; for when there is a variation of divine influence, there will be a change in the new man: as you may read in the very face and countenance of the earth, what her receipts are from the heavens; whether the heat and rain be liberally or sparingly afforded: so when the Sun of righteousness shuts in himself, it will soon appear in the change of your spirits.  
In times of desertion there will be a change in your spirits in respect of 

1 Activity.  
2 Light and sight. 
1 Activity, which appeareth by 1. unfruitfulness.   
3 Affection.    
That decay of spiritual activity appeareth and showeth itself in 2. things.  

1 unfruitfulness in good.  
2 indisposedness to good.   
1. There is less done, there are fewer fruits: you are not so frequent, 
Less done.  and so abundant: duties are curted, and clipped; God hath not his services in that number and measure as before: you do not so much good by counsels, persuasions, reprehensions, and such other offices of Christian love, but are become more useless and fruitless.  
In this abatement of action, there are three things considerable.  
1. It is voluntary. There is an abatement sometimes (for a season) out of necessity, as in case of bodily infirmity, or other inevitable occasions; but this is not sinful, where the affection and desire to duties is not quenched, but held up in strength; But when men do voluntarily lay down their strength of holy endeavours in the ways of God, and move more slowly and negligently, either much omitting, or slightly performing the duties of godliness, it is a sign that it is not with them as it hath been, Apoc. 2.4, 5.  
2. It is an abatement especially of such acts of grace, as are internal, and most proper to a godly man, 
Especially in internal and most vital actions.  as mourning for sin, rejoicing in God, self judging, heavenly improvement of the promises, and providence of God, desire of Christ's appearing, etc. There may possibly be an holding up of duties external, as hearing, prayer, etc. but if these inward actions and motions of the new man cease, it is a certain argument that a man is upon the losing hand. Externall duties may be upheld by the power of conscience, and other causes, but those inward acts cannot spring but from an inward root. Here Grace inherens' is the womb, and grace assistant is the mid wife, the one gives disposition, the other action; so that when a man is less in these, he hath less of God.  
3. In the abatement of external acts; 
In personal and secret duties.  there will be less done in personal and secret duties, than in more public duties which are with and before others: pride and other civil respects may enkindle a false fire in a frozen heart; the breath of applause may fill the sails, & move the ship, which otherwise would lie still, or move another way: A Pharisaical spirit will be much quickened with praise and glory, and a servile spirit will be much provoked by fears; men are content to do more than they would sometimes through hope of the favour of men, sometimes through fear of disfavour. But such are moved not by the spirit that is from above, but by the spirit that is in the world: therefore judge yourselves by secret acts, follow yourselves into your closerts and retiring places, and observe your diligence, endeavour, and spirit in your hidden ways, and secret duties, for what you are in them, that you are indeed: as than you may best take your height, when you remove all advantages, for if you stand upon any thing, you will seem higher than you are; so you may best see the temper of your spirits, when all external enforcements are absent; when you are yourselves, without the ingrediencies of respects to men, to intermingle with your spirits.  
As there will be less done in a time of desertion, and an abatement of fruitfulness, so you may discern an indisposedness, 
By indisposednes.  and unmeetnesse to duties.  
1 Less willingness; you may do good, 
Less willingness.  but it is rather as a task 
r Nil nisi jussus agit. Ovid. , than a delight, and you are not carried to it so much out of liking and contentment, as by a compulsory judgement, which layeth a necessity on you, that you do it as a debt and due, which the law exacts upon pain of imprisonment, but not as a freewill offering, and Eucharistical sacrifice. When the heart is filled with God, its delight is with him, and he yields obedience in love, and counts his work wages: an evil heart is hardly drawn to good, it quarrels with the rule, and is loath to be bound. David, when he was in distemper, and left in the rage of his corruption, was not willing to be limited by the law of God; but when he was himself, than he loved it, Psal. 119.129. Gold and silver was not so precious, he chose it, v. 137. he took it as his portion, vers. 57 I said, oh Lord, this is my portion, I will keep thy words 
s Calvin. in loc. .  
When a man enjoyeth God, his walking with God, is his life; he is much affected with converse with him, partly through love and suitableness to God, in respect of which, he is the Centre to which he tends, and in which he rests, partly through respect to the recompense which he hath in hope, and partly for the sense of sweetness which he hath in his converse, God meeting his servants with satisfying comforts, sweet embracements, and blessed coruscations, and beams of mercy and loving kindness, so that they say in their hearts with David, It is good for me to draw near to God, Psal. 37.28.  
Yea, love mightily commandeth and inclineth the hearts to duties; but when a man is in greater distance from God, than the pleasant ways of holiness, which were to the soul as a delightful Paradife, are become as the way of a desert, a way of thorns and briers, a wearisome and unpleasant path.  
2 That zeal & fervency which you had, will be much weakened: 
Less zeal and fervency.  when God is with a man by powerful and plentiful supplies of the spirit, he musters up all the powers of his soul, and calls in all his abilities to wait on God, and to do him service. So David, Praise the Lord, O my soul, and all that is within me bless his holy name, Psal. 103.1. Observe with what contention and strength you were wont to do what you did; for if now you put less to it, and go on in a way of spiritual laziness and sloth, it's sure there is a diminution of heavenly influence: this seemeth to be the case of the Church in the greatest part of it, which caused the Prophet to complain, There is none that calleth upon thy name, or stirreth up himself to take hold of thee, Esay 64.7.   

CHAP. VII. When a man is deserted, his light is darkened.  
THe second change which you may discern in yourselves, 
The second change in one deserted, is in his light.  is in your light and sight: the eye of the soul, that gate of spiritual life and death, suffers, and this being weakened, a man is like Samson, when his eyes were put out 
t Plerumque oculus contemplationis amittitur, & post per carnis desideria hujus mundi laboribus animus subjugatur. Testatur Samson etc. Greg. l. 7. mor. c. 13. apud Alvar. de auxil. great. disput. 46. num. 2. , brought into great misery & bondage.  
A four fold evil when God hides himself.  

1 Obscurity.  
2 inefficacy.  
3 Vacuity.  
4 Incredulity.   
1 Obscurity. 
Obscurity.  God shines not into the soul with such abundant light as before 
u Illuminatio intermittitur, intenditur, remittitur, & quis qui spiritum Christi sensit, negarit aliquando contingere, ut in majori, aliquando in minori luce versetur. Camer. amic. collat. p. 55. , but withdraws himself from the intellectual part, and this causeth a withering and dying in the whole man: for as our light is, so is our life, Psal. 119.144. Here is the root of the main difference betwixt Christians true and false, strong and weak, one seethe things as another seethe not: A wicked man that is learned, though he seem to have light, yet is in darkness; for his light is not the same light, with the light of the Saints; and the Saints, though they see by a true light, yet because it is weaker in some than others, therefore there is such difference in themselves, and in their lives: yea, in the same man there is great difference, according as his light varieth 
x Vis. Gulielm. Paris. de retribut. Sanct. Twofold light. . It's light makes men to be what they are. This light in the Saints is two fold; as the Moon hath a light in herself, and a light from the Sun; so the godly have a light fixed and set up in them by the spirit, as dwelling in them; and a light which floweth from the Spirit of light, as from an external cause, as he pleaseth, and when he pleaseth to confer it: and as the Moon is very obscure, if the streams of the Sun's light be cut off from her; so their habitual light is dim and dusky, if the communicated light from heaven cease. The godly, as they are made light, and are taught of God by receiving opened understandings, so are still in learning, the Spirit revealing more and more the mysteries of godliness.  
By the way I will in a few words explain a little this enlightening work of the Spirit. 
The spirit enlightens   
There are four things in it.  

1 Removing impediments from the eye.  
2 Manifestation of the object.  
3 An application of the eye to the object,  
4 Holding it to the object.   
1 Removing of impediments of sight. There may be light without in the air, 
By removing impediments of sight.  yet a house may be dark within, because the light may be kept out by shuts: And the Sun may shine brightly, and make all things clearly conspicuous, yet the eye, through the impediment of some humour, or film oppressing it, may see but darkly; if either external light be dammed or cut off in the medium, or internal light be hindered in the organ, there can be no clear sight: now as he that draweth aside the shuts from before the windows, is said to make the house light, and he that removeth the humour or film from the eye, to give sight; so it is in this case which we have in hand: When the Saints are first translated out of the state and kingdom of darkness, into a state of light, They receive a mind to know God, 1 Joh. 5.20. and they that were blind receive a seeing eye. But many films of lusts, and mists of sinful distempers, are wont to darken their light, therefore God is graciously pleased to help their infirmities, and by his power to cure their distempers, as by a precious eyesalve. Apoc. 3.18.  
2 Manifestation of the object: 
Manifestation of the object.  
a Revelatio est vel ex parte potentiae, per infusionem luminis; vel ex parte objecti, & haec est, 1 externa per verbum. 2 Interna per spiritum immediate agentem in intellectum, eique intellectualiter loquentis. Baron. apolog. con. Turneb. tract. 9 punct. 6. §. 6.  showing himself unto the soul. For as the best eye cannot see except things show forth themselves; so except he present himself, and Jesus Christ, and the things of his kingdom, we cannot know them.  
There are three ways or media of spiritual sight; 

The creatures,  
Word,  
Sacraments.    
Now doth not experience show, that you see more of God in these at one time, then at another? and one main cause of this difference and inequality in apprehending God, is the different manifestation of himself. The same sermon is as a clear vision unto one, unto another as a riddle, God shining to one in his ordinance, and not unto another: unto some The Gospel is hid, and the light of it doth not shine unto them, 2 Cor. 4.3, 4. but unto others in the preaching of the same Gospel, God that commands light to shine out of darkness, shines in their hearts, to give the light of the knowledge of the glory of God, in the face of jesus Christ, vers. 6. yea, and as he manifests himself by an habitual light, so by an actual, by which his people see all things more clearly at one time than at another; it's sometimes day with them, and sometimes night.  
3 In this enlightening, there is an application of the eye to the object. 
Application of the eye to it.  The spirit, as in other parts of the new man, so in this, gives both habitual principles, and inward dispositions, and also draweth those dispositions into act; both a seeing eye, and the seeing of the eye; both the power and the act, are from the spirit. As in the body the eye hath a fitness in itself to see, but yet the faculty or power, and the act of seeing is from the soul, for the soul actuates every part: all our conceptions and apprehensions of spiritual things, are formally the acts of the renewed mind, but originally they are from the spirit, which stirs up and strengthens the mind to work, and directs it in working.  
4 Holding the eye to the object: that it may not slip and wander from it; 
Holding the eye upon it.  naturally our thoughts are very vain and scattered, and never more unsettled, then when they are pitched on that which is good: and this giddiness and instablenesse of our minds, is a great impediment to our full comprehension and understanding of spiritual things, as I shall have occasion more to declare anon. Now the spirit comes with assistance to the tottering and straying spirit of his people, and holds their eye, and stayeth their thoughts upon their objects, that the soul may drink down knowledge more fully; transient views let in but little light.  
Thus you see what this influence of the spirit is upon the mind of the godly, and by this you may better conceive, how darkness & dimness befalls the Saints in the time of desertion: there must needs be an abatement of brightness of understanding, where the mind is left clogged with fogs and mists of lusts; lusts do darken the mind, as mud doth the water, and as dust doth the air; and as glass, the fouler it is the less light it hath in it: Blessed are the pure in heart, for they shall see God; not only hereafter; but here in the world, Matth. 5.8. The secret of God is with them that fear him, Psal. 25.14. Prov. 3.32. A good understanding have all they that do his commandments. Psal. 111.10. But when the heart is infected with pernicious lusts, they corrupt the mind, seducing, deceiving, and diverting also from all serious study of, and enquiry into things spiritual.  
In like manner, when God doth not present himself, and things spiritual, how can it be, but a man should be in much darkness? nothing can reveal God but himself; as the Sun is not seen but by her own light; and when God hideth himself, all things are hid; he seethe less in sin, in grace, in Christ, in the Gospel, in all things, that seethe less of God; as when the Sun is clouded, all things are proportionably clouded and obscured.  
Again, if God actuate not, and stir not up the mind to inquire after him; and to behold him, it will be but as the eye of the body in the time of sleep, which seethe nothing till it be awakened.  
And lastly, except God fasten and fix the mind upon himself, and other spiritual objects, it will be wandering, and he that goeth from the Sun, goeth into darkness. This is the first of those evils forenamed, which befalls the mind in a time of desertion, it is darkened, though it have light still, yet not so much, though it see as much as it did extensively, yet not intensively, as a weak eye may see as many things as a better eye, yet it seethe not so fully and clearly; you may know all things that you have known, but yet not i● that clear and spiritual manner; yet note, that habitual light is not impaired but those beams of light which God is wont to cast into the soul, are lessened. And when it is thus with you, that you have declined in your acquaintance with God, and in your apprehension of the sinfulness of sin, the beauty of holiness, the excellency of Christ, the preciousness of the covenant, you have cause to sit down and weep, for you have not so much of God in you as you have had.   

CHAP. VIII. The light and notions of a deserted man have not their former efficacy, to affect, impel, repel, and humble the heart.  
THe second evil that befalls the mind, is inefficacy. 
The second evil that befalls the mind, is inefficacy. Prov. 10.27. vide Drus. qu. Hebr. l. r. q. 11.  The understanding by its light, should be as the compass in the ship, to guide and order men; and as the sails and wings, to set all in Motion; and as the anchor, to hold up in all stresses; but when God leaves a man to himself, how weak is this light, and unable to discharge its office? it hath not those effectual operations that it had upon the soul.  
1 A man is not so affected with the things that he knoweth, 
Not affecting.  as in former days; time was when the apprehension of God's love did work mightily, melting to repentance, quickening to obedience, encouraging to confidence, filling the heart with gladness and glorying, and the mouth with praises and songs of rejoicing; but now the thoughts of divine love do not so raise the heart; So time was, when the sight of sin was a wound to the soul, casting shame into the face, and causing grief in the heart; but now you can behold your sins, and cannot say as in the days of old, Mine eye hath wounded my heart, Lament. 3.51. This weakness and inefficacy of knowledge is a sign you are in an ill case.  
2 A man is not so impelled to duty where God is present with much assistance, 
Not impelling to good.  and abundant influences of his spirit, there he rules and holds his subjects in a strict obedience; the sceptre by which he ruleth, is the Word, but not the word as it is written with Ink, and lieth in the letter, but as it is engraven in the heart, and as it is in the throne, seated in the understanding, yea, and as it is swayed by that invisible hand which worheth mightily in those that believe, Ephes. 1.19. When God holds back the working of this power, spiritual truths lie bound hand and foot, and put not forth themselves in their former regal power, which they did exercise as God's Vicegerents and Vicerours to command and govern, but the heart enjoys a woeful liberty and toleration, in a barren and unfruitful conversation; the Majesty and mercy of the great and gracious God, doth not constrain 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, significantius forsan constrictos tenet nos, ut luc. 19.43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hen. Steph , as it doth in those who enjoy God, 2 Gor. 5.14. But as if the heart had none to fear, and nothing to hope for, or none to judge it, it is dull, careless and heedless; in former days, the mind which is God's statute book, and the monitor in a man, was often suggesting counsels and persuasions, crying as that voice, Esay 30.21. This is the way, walk in it, when ye turn to the right hand, and to the left; that is, in all your ways; but now it is silent, and become like those idol shepherds, that had eyes, and saw not, and tongues, but spoke not: it was as a law, having an obligatory and binding power, Rom. 7.23. so that there was no peace but in holy walking; but now that light is become weak, and the whole man is out of order.  
3 A man is not so restrained as he was, 
Not restraining from evil.  this is one office of an enlightened mind, to be as a bridle to corruptions and a check to impetuous lusts; there is a great power in the natural man's conscience, when God awakens it, and sets it on, to limit the boundless spirits of men unregenerate, as we see in ●● laam, who though he had a good mind to pleasure Balack in hope of profit, yet durst not, the light within him durbed him, and held him so strongly back, that a house full of silver and gold could not draw him; but when God, for the hardness of men's hearts ceaseth to quicken this light, it becomes weak, and men are let lose to all evil, as those, Rom. 1.26. because they imprisoned the truth which would have ruled in them, therefore God gave them up to a reprobate mind 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. mentem sine judicio, Beza: at hoc minus malum est, & saepe naturale, mens ergo reproba est judicium perversum, distortum, pravum, quo insanda juditabant licita. Cor. a Lapid. Est. Paraeus. etc. Vid. Camer. defence. finem versus. .  
So in the godly there is a renewed conscience, an understanding enlightened with saving light, which while God by continual pulsations and motions keeps waking, becomes a strong bank to preserve the soul from the overflowing rage of sin; but when God ceaseth to work in it, than the heart is left like a ship in a storm, when her cables break or fail. David in his grievous foil which he suffered, knew that adultery was a sin, yet God not adding his influence to this light, it became too weak to raise up resolutions sufficient, and to chain up that monster in his soul, 2 Sam. 11. And Asah had light enough to convince him: what a sin it was to rob God's treasury, to make a present to send to the King of Syria, that he might curry favour with him; yet he adventures upon this sacrilege; his knowledge could not hold his hands from doing evil, no not from imprisoning the prophet, who did his duty, 2 Chron. 16. so that if you be less restrained by your knowledge, it is a sign that the power of God is not so much put forth in you as heretofore.  
4 A man is not so humbled: the practical understanding being renewed, 
Not humbling.  is the Count Palatine 
d Curopalates. vid. Seld. honoris tit. , next to God in the palace of the soul; the power of judgement is in its hands; it hath power to send out writs to summon men to its bar, and to examine causes, and to pass sentence; and when God is with it, it will afflict and chastise the soul for sin, So it is said, that David's heart smote him, 2 Sam. 24. but when conscience groweth careless, and men judge not themselves, when they condemn not, and afflict not themselves for sin, but the sword lieth still in the scabbard, and execution is not done, but crimes are winked at; the offender is justified or spared; it is a sign of a sleep fallen upon them, and that God hath withdrawn himself; or if you be judged by the light, yet are not humble, if you can shift and ward off the blows of conscience, so that it cannot wound you; the efficacy of it is weakened, and God is departed: David was in this case, his conscience was too dallying and indulgent, it did not arrest him, nor seize upon him with her wont Majesty, because God suffered him to he for a time, as he permitted him to fall; but when the spirit came in the ministry, of Nathan, than conscience was armed with a stronger power; and laid hands on him, bound him in chains, and laid him up in prison; and now David humbleth himself, confesseth his sin, weeps, and sighs, and mourns night and day, and could have no quiet till he had his pardon, and was reconciled to his God, Psal. 32.   

CHAP. IX. When a man is deserted, the mind is more vain, and abated in frequency complacency consistency in holy thoughts.  
THe third evil that befalls the mind is vacuity and emptiness; 
Third evil in the mind, vacuity and emptiness  when God withdraws himself, it becomes like an empty house without inhabitant, when the cloud of divine presence fills his tabernacle, and the foul receives, oracles from his mouth, than a man hath sweet converse with him, and walks with him 
e Pedibus duntaxat terram tangentibus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chr. hom. 3. de incompr. Dei nat. , is a man with his friend, as it is said of Noah, Gen. 6.9. and Enoch, Gen. 5.20. God is his centre, and he is much in pursuit of him. My soul thirsteth after thee, and I will remember thee upon my bed, and meditate on thee in the night watches; my soul followeth hard after thee, Psal. 63. he was much in the thoughts of God; God was with him 
f De Ignatio fabulatur, nomen Jesu cordi ejus insculptum inucniri. , and he with God; when he went to sleep, yea, when he awakened, his heart was towards him, When I awake, I am still with thee, Psal. 139.18. yea, I am continually with thee; and what was the cause of it? Thine hand upholdeth me, Psal. 73.23. an awakened heart hath God ever in sight, I have set the Lord always before me, Psal. 16.8.  
As water striveth to ascend as high as the head-spring from whence it cometh; so a heavenly Christian, as he springs from above, is ever streaming thither; but there are times when the mind becomes vain, and very empty of God, and full of vanity; either being like a watch that stands still, or like a Conduit-cock that runs at waste; either sleeping, and not acting, or pouring out, and spending itself upon things that profit not.  
In this state, the soul hath lost much of a threefold excellency which it had.  

1 Complacency in holy thoughts.  
2 Frequency in holy thoughts.  
3 Consistency in holy thoughts.   
First, Complacency: time was, when the thoughts of God's glory and mercy, and works, and word, and of Christ, and other spiritual things, 
Less complacency in thoughts of God.  were as honey, feeding and delighting the soul; meditations were great refreshments and recreations; they were wont to fill the heart with sweet content and comfort, adding much to all spiritual life, both of grace and peace; How precious are thy thoughts to me? Psal. 139.17. 
Juvat immensospatiantem vivere coelo.  David reckoned his recourse to, and converse with God, among his chief treasures: And indeed, what is better to man in a right temper, then from the Nebo of a spiritual meditation, to behold Canaan? and by heavenly mindedness, to walk with Christ, and Angels, and Saints in heaven, to have that in a kind of presence by this prospective, which is yet so distant? This I say peradventure, was your happiness, but now you are changed, and fallen from this glory, your souls creep on the dust, and savour not the sweetness of the things above; they hunger not so much after that bread of eternal life, but feed upon vanities and worldly things; you are not so delighted in slipping out of the world, and retiring yourselves that you might be with God, nay haply, it is become a burden 
e Nulla res tam facilis est quin difficilis sit si invitus facias. Sen. ep. 12.  to fix your thoughts on that which was your food and life before, your mind is become heavy, the earth hath got into your hearts, and weighed them down, so that you find it hard and tedious to pulley and wind them up to such spiritual and settled meditations, in which formerly you have had delight: if it be thus, it is a sign that God hath much withdrawn himself from you.  
2. Frequency, 
Less frequency.  it may be it hath been the daily course of thy soul to visit heaven, soaring on the wings of an heavenly mind, and taking her flight to God and Christ, as the Eagles that fly to the dead body, Mat. 24.18. thou wast wont to find in every place a passage to thy God, and wert often improving that quickness of thy mind which is able to step from the deepest dungeon to the highest heavens in a moment. The mind is so quick of foot, that it is swifter than the Sun, and can move further in a moment than the Sun doth in a day, and thou wert wont to send this winged messenger, and it returned unto thee like Noah's Dove with Olive branches of peace and comfort in its mouth. Indeed a Christian drives two trades in the world, one is seen, the other is secret, and in this he is busy when he seems to be vacant, and is least alone, when most alone; when he is mured up within his Chamber, or walking in a solitary way, he is conversing with such companions, as the world is not acquainted with, he is speaking with God, and hearing God speaking to him words of wisdom, making him wiser than the Ancient, words of reproof piercing like a sword, yet not to hurt, but heal, and words of comfort stronger than death, and sweeter than life; yea when he seems to be in the deeps of affliction, he is mounted above all sorrows, and his soul is above the clouds; when he seems to be affrighted with terrors, he is drinking in the waters of life, In the multitude of my thoughts within me thy comforts delight my soul. Psa. 94.19. Consider this, hast thou been thus filled with God, so conversant in heavenly thoughts, that thou wast never long from heaven, but often looking up to the God of thy life? and how is it now with thee? art thou become a stranger to these ways in which God and thy soul had formerly so many blessed meetings? art thou grown mindless and forgetful of him? it may be drawing near in some heartless approach to him in the morning, but then living without him throughout the day: many guests come in, but God is shut out; there is room for profits, for pleasures, yea for sinful thoughts and evil suggestions, but none for God; if it be thus, thy case is more miserable, and thou art Deserted: for if God were so present by his Spirit as he was, He would be thy remembrancer, and bring such things still to thy mind as before. Joh. 14.26. he would be jogging and provoking to heavenly mindedness.  
3 Consistency, when our delights are not with God, 
Less consistency.  as the remembrance of him is not so pleasing, so not so frequent, and not so consistent, I say there will not be that stableness of an heavenly mind, that hath been; thoughts now are but passant and fleeting, not fixed and abiding, yea though conscience spur the dull mind to this heavenly work, yet like an unwilling servant, it stayeth not at it, but is soon gone.   

CHAP. X. Great incredulity in a Deserted soul, with the Causes of it.  
THe fourth evil that befalls the mind in time of desertion is incredulity; 
Fourth evil in the mind, incredulity.  when God withdraws himself, the woeful fruits of unbelief spring up; doubtings, disputes, objections, strange reasonings about spiritual truths, in so much that the soul is greatly perplexed and snared in the diversity, crossness, subtlety, ambiguity of her own reasonings; now it questioneth the authority and verity of the Scriptures; doubting whether it be the word of God or no, or whether it be not the invention of men; yea, it is full of suspicions and doubts of divine providence, whether all things be ordered by an hand of infinite power and wisdom; yea, the foundation and first stone is often shaken in such a time, the soul calling this in question, Whether there be a God or no, who is able to reckon the strange thoughts and reasonings of the soul, when it walks in darkness? And who can utter the dreadful effects of such an evil? What mazes of confusion, what floods of fears, what thickets and labyrinths of sore perplexities ●s a man led into by this unbelief? yea, what deadness and barrenness wreak in upon him? how exposed to ●iolent assaults of Satan, having not ●he use of the shield of faith? This unbelief and Atheism is a rock which ●he Saints (the most part of them) do strike upon at one time or other; but ●t's a dreadful evil, like a torrent, it ●eares down in a great measure, the ●rops and pillars of Christian hope, ●by, patience, obedience; yea, it is of ●hat destroying nature, where it comes with strength, as it doth in many of the Saints, that it annihilates, in a manner, all spiritual things in their eyes, so that they cannot see God, Christ, promise, heaven, or any thing; or if they see them, it is with so much obscurity and uncertainty, that the life which these things were wont to yield, is much impaired. And as it is pernicious, so it's hard to cure; a man would never, without the conduct of a divine hand, find the way to get out of these perplexities. Unbelief hath a great strength in all, and were it not checked, it would more appear.  
Quest. 
'Cause of unbelief prevailing in desertion.  What is the cause that unbelief doth so quickly and strongly, upon Gods withdrawing of himself, put forth itself in the godly?  
Answ. First, the inevidence of the object of faith: 
Inevidence of the object of faith.  it is evidence in any thing that settles and sways judgement; and when things lie hid in darkness, and carry no convincing and satisfying evidence of reason, the mind will not receive them with a full assent; yea, 〈◊〉 proportions her credit which she gives to the strength of reason, which she discerns for it; so that in some things she fully embraceth them, and hath an acquiescencie and rest in her assent, being fully answered in point of reason; in other things she goeth not further than to an opinion, which is an imperfect assent, founded on arguments only probable; in other things she goeth not so fare, but stands doubting, and in suspense, being equally charged with reason both ways; having arguments why she should believe this or that, and arguments why she should not; by which encounter of contrary reasonings, she is like the river, which by the meeting of two contrary streams, becomes a still water; or like the scales in the balance, which having equal weights in them, stand in equipoyse.  
This we find in men in matters of religion and godliness, that all believe not alike, because there is not the like evidence of spiritual truths to all; some believe fully, others believe, but not with a settled assent; others doubt; the former are like the scales, whereby the weight in one prevailing, there is a settling; the second, like the scales wavering, and turning sometimes this way, and sometimes that way; the third, like the scales standing, but still it is the evidence in the object, which begets faith, yea, commands it.  
Now the inevidence of the object of faith, by which unbelief stands fast, is in respect of 

1 The object itself.  
2 Subject of faith.    
1 The object is in itself, sometimes hidden and strange to reason, 
Object hidden.  and therefore hard to be believed: Such things are all those supernatural truths, as the Unity in Trinity, and Trinity in Unity, the resurrection of the body, the incarnation of the Son of God, redemption by the satisfaction of Christ, justification by faith, etc. These truths, and the like, are above reason, such the mind of itself cannot believe; what though they be revealed, and are so made conspicuous, in a sort, by the word, yet (if there be nothing but the testimony and authority of the word) except the power of the spirit set in, there will be no faith.  
2 The inevidence is sometimes in respect of the subject, and that is, 
Subject dark.  when things are clearly brought to the understanding, but through its weakness it is not able to see the reason of them; the object is clear, but the mind is dark, as though the Sun shine, and make all things evident in themselves; yet if the eye be blind, it seethe not; things are hid, but this veil is not on the things, but on the eye; or suppose a man come with a fair and full testimonial of his worth, yet if he to whom it is brought cannot read it, he will not believe him, or accept him: Now God hath revealed himself by the creation, Rom. 1.19, 20. all the creatures are as so many witnesses to reason itself, that there is a God which made all; but reason is deaf, and hears not That sound that is gone through the world, Psal. 19 or hears it so weakly, that it cannot settle and quiet itself in this truth, that God is, and that he made the worlds, so that our faith even in these things, is not only from the light of nature, but also and especially from the light of the spirit; and according as this light is afforded more or less, so doth our faith vary in its operation, by the weakness and blindness that remains upon the understanding, though it be renewed, the mind is disabled to answer these various and snarling objections, which are conceived in this fruitful womb: how many reasonings and strange disputes, doth the carnal mind, when it is left to itself, forge against the truth, which do so cloud and puzzle the soul, that it is often strangely foiled? As those Gentiles being left of God, became vain in their imaginations, Rom. 1.21. So the Saints themselves, when God shutteth in the light of his spirit, are full of dangerous reasonings & entangling thoughts; the Psalmist beholding the manner of Gods dealing with the wicked, and with the godly, that they prospered, and these were asslicted; from hence argues so strangely, that he had almost been soiled, but that God did guide him with his counsels, and upheld him by his right hand. Psal. 73.  
So Moses, though God had told him what he would do for the provision of his people, consulting with reason, had this answer from it, Can God prepare a table in the wilderness, Num. 11. I need not insist upon instances of this nature; the mind is very active and quick in working, and is able to lose itself in doubts and perplexing reasonings, but it is not so able without divine assistance to untie her knots, and to free herself.  
2 Cause is Satan, whose work it is to molest the Saints; 
Satan's working.  he is full of all knowledge, so that he knows how to wove the most subtilenets to toil the soul; and he hath a way into a man by the fantasy, where he is able both to keep the thoughts working upon some strong imagination, and ensnaring reasoning, and to suggest new: hence it comes about, that a man is so mightily and uncessantly pursued with doubts and strong workings of unbelief, that there is scarce an article of his faith so rooted in him, but by these blustering and tempestuous winds, it is at one time or other much shaken. These than are the causes of the new and strong working of incredulity & Atheism, which as it seemed by former force and power of supernatural light to have been buried, doth in a time of desertion rise up again, to the great affrightment and disturbance of the heart.   

CHAP. XI. Of the change and alteration of affections in case of desertion, where is spoken of love, hope, hatred, etc. with their sad abatements.  
THe third change which a man deserted may find in himself, 
Third change in one deserted, is in his affections.  in respect of his graces, is in the affections; these are the pulses of the soul, by which judgement may be made of the state and temper of the soul; the affections are but several acts and motions of the will, according to the quality, distance, and absence of objects presented to it. And the will is the principal subject of holiness; herein the graces are most situated and planted; this is the throne wherein they reign and rule, so that the affections do much discover the state of a man; grace hath its birth in the understanding, but her seat, in respect of the greater part, in the will; it is seminally in the mind, actually and formally in the will especially; therefore as I said, the will is much to be observed in its tempers and inclinations, and motions, which are the affections of the soul, as we call them.  
Now these affections I refer, that I may instance in particulars, to two heads, according to the principal objects of them, which are 

1 God, and things spiritual.  
2 Sin, and things carnal.    
As the heavens are moved upon her two poles, so the affections are conversant about these two objects. First of the affections which look upward and have God and Christ, and heavenly things, for their object: These affections are all comprised in love 
g Aquin. 1.2 ae. q. 28. a. 6. , as among the disliking affections, hatred doth virtually contain the rest, as grief, fear, anger, etc. so in the liking affections, love doth comprehend the rest of that kind, as desire, delight, joy, hope, etc. these being but the children of love, or several acts of love. Now the acts of love towards God, and things above, are principally three, 

1 Desire.  
2 Hope.  
3 Delight.    
By desire and hope, love extends itself towards God as absent: by delight she enjoys him as present: Desire is love in motion; Delight, is love in rest; Hope is Love, having motion in her rest, and rest in her motion: and in expectation, there is neither perfect rest, nor perfect motion.  
1 Desire. There will be a great change in this, 
Desires abated, so that  when God denieth his wont influence: for what is desire, but the souls following of God; and there is a decay in this, proportionable to the abatement of Gods drawing; for so far only as God draweth, we follow, Cant. 1.4. joh. 6.44.  
The abatement of desires, will show itself in two things.  
1 There will be less prayer and endeavour to enjoy God. Prayer is the presenting of our desires to God, 
there is less prayer and endeavour.  and he that is full of desires, is full of prayers; the soul that longs after God, breathes out many sighs, and prayers, and tears, unto the Throne of Grace, and is ever reaching after him 
h Non requiescit amor in quacunque supersiciali adeptione amati, sed quaerit amatum perfecte habere, quasi ad intima illius perveniens, etc. Aqu. 1.2 ae. q. 28. a. 2. , that it may apprehend him, Phil. 3. If God be present, it hangs upon him, with humble entreaties not to departed from him; if absent, he flieth after him with mournful complaints and cries, that he would return to him; he cannot be answered or quieted, if he find not the losses and ruins of his spirit to be repaired. But where the heart is still and silent in her evils, over run with darkness, deadness, earthliness, and other like doleful evils, and yet puts not up her prayers, or if prayers, yet not cries, being either no suitor, or at lest no beggar; but quietly contents herself in her way; here desires after God are very low.  
The like may be said of all endeavours: desires are active; if you are become more slack and slight in the use of ordinances, in which you were wont to find the Lord, doubtless you have fallen from your first love, with that back-sliding Ephesus, Apoc. 2.4. and it is time to consider whence you are fallen, and to repent, lest God come against you with terrors to awake you.  
2 God less intended in all endeavours: when God is the end of a man in hearing, 
God less intended.  praying, etc. it is a sign that he desires him in truth, and the more he is intended, the more he is desired; God may be the object of his action that loves him not, but he is the end only of such as love him. Observe this, a man may do as much as he hath done, yet there may be a decay of his desire, appearing in this, that God is not his end.  
Quest. 
When God is our end, may be known by  How may I know when God is my end?  
Ans. The end may be considered, in respect of its 

place,  
power.    
The place of the end is in the intention and affection, here it sits as in her throne, 
Considering the place of the end.  and useth her authority and power; the soul intends and minds that which is her end, as the Archer hath his mark in eye to which he shooteth: Judge then yourselves what you intent? is God in your eye? so fare as you intent him you desire him, and no more.  
In the next place consider the end in her power, 
It's power.  the ultimate end hath the greatest power in a man of all things; this power is four fold, to 

draw,  
rule,  
hold,  
quiet.    
1. It draweth to it, having as it were a magnetical virtue to attract 
h Amor meus pondus meum, eo feror quocunque seror. Aug. , 
To draw.  when it gets into the understanding, it sets the will and affections, and all the powers of men on action, so they that make riches their end are strongly inclined and moved to them, willingly and diligently labouring, patiently enduring, and constantly endeavouring to attain them, and where riches are the term to which the heart tends, it is the principle of motion 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. eth. l. 8. c. 9 , and the reason of all endeavour; so that if it be asked, what a covetous man seeks, and for what he studies, plots, sweats, toils, moils, the answer, in all is, riches: Do you find God thus drawing? when you pray, receive, hear, consider what moves you, what sets you on work; For not the motion, but the mover, not the endeavour, but the ground of it discovers the end; two men may walk in one way, yet their end may be different, one may walk for his health, the other for his profit: so in the same duties of godliness, the end of one may be pride, of another peace of conscience only, but the best end is God. Note this, that there is a threefold discharge of duty; hypocritical, when a man intends not what he doth, but something else, some worldly advantage; Conscientious, when good is done as a duty and task; Spiritual, when good is done, for this end that we may please and enjoy God.  
2. The end rules; as it is the ground, so also it is the rule of action, 
To regulate.  as it draws to it with power, so with order, it draweth to it in the due and direct way: that is, it puts upon 

1 Inquisition of fit means.  
2 Due use of them.    
First it puts the mind upon a studious deliberation and inquisition about the fittest means: 
Causing inquisition of fit means.  hence comes those many prayers to God which David put up to be directed, lead, instructed, taught in the way that he should walk, Psal. 119. hence came his study in pondering on the law, the light of his feet, and lantern of his paths; hence the people being stirred by john's ministry, to seek eternal life, and to inquire after God, came to him and consulted with him, What shall we do? So did the Publicans and Soldiers, Luke 3.10.15. hence also came that cry of the Jews and the Jailor newly awakened from their sleep of death, Men and Brethren what shall we do? Acts 2.37. Chap. 16.30.  
Secondly, It puts on to the due use of means when they are found out, 
Due use of means.  and this is necessary; For as a man may come short of his end, by wrong means; so also by not using or misusing of right means. Note here therefore two operations of the end, about the means; 1. it puts upon the use of them, so that if God be a man's end, the minding and affecting this, will urge and press to the use of such means, as God hath appointed and discovered, yea of one as well as another, he that either useth none, or not all, intends not God as he ought: where a man desires God, and makes him his end, he finds in himself, a disposition to the use of all means proportionable to the desire of his end, which he fully 
k Finis appetitio non habet limites definitos. Arist. pol. 1.6.  seeks. 2 It puts upon the due use of them, that is, so to use all the ordinances, as that in them he may come to God; the promise of God's approach to man in grace and mercy, is not made simply to the actions of godliness, but to the right performance of them, as not he that prayeth, but he that prayeth with fervency, faith, sincerity, shall obtain: not the hearer, but the wise, hungry, humble, obedient hearer, shall find the word effectual: therefore that spirit that directs the heart to pitch on, and pursue after the right end, doth also lead the heart in the way to it, working such dispositions as may fit it to a wise and effectual use of all means; he therefore that loseth in the means, loseth in the end, for the end is in the means.  
3 The end holds the heart with it; 
To retain the heart.  as it hath an attractive power, so it hath a retentive power, and its bonds are so strong, that nothing can dissolve them, and draw away the heart; the last end is a man's chief good, and therefore where it is so apprehended and minded, nothing can divide betwixt it and the soul; for if any thing should, it must be either good or evil; good cannot, for the soul will not leave a greater good for a less; and there is no evil so great as the loss of the chief good. Therefore if you be gone from God, it is a sign you make not God your end, as you have done.  
4 It quiets the heart so fare as it is attained; 
To quiet the heart.  every thing rests in its proper place, its appetite is satiated in its end, and a man that makes God his end, cannot be quiet in his absence, but is ever restless in his motion, and labour after him, till he find him; yea, nothing can content him, till he finds such a presence as he needs; though God give riches, and health, and friends and all the sweetest accommodations of this life, yet as the child that wants the nurse's breast is not quieted with babbles, no not bracelets of pearls, o● chains of gold, but it must have the breast; so he still pursues God, an● is not satisfied, till he get his hard hear● softened, his dull heart quickened, his dark heart enlightened, and God returning again into the tabernacle of his soul, to fill it with the glory and power of his presence: and so fare as he gains in this, he is at peace: if God open the well of life, and cause the streams thereof to flow in upon him, i● he come in with power to destroy his lusts; to quicken, awaken, and establish the soul, he counts it a greater happiness than to possess a crown, coun● ●t a greater happiness then to possess a crown, or heap of pearls, or mines of gold.  
The second act of love, is hope: 
In Desertion hope is weakened.  this is an act of the will, extending itself towards that which it loves, as future; it is of great use to a Christian; it is an anchor to uphold in troubles, and a goad to excite to endeavour; yet such ●s our folly, that though all Christians have a saving hope, yet few have a living hope, that is to say, such a hope is lives in them, and giveth life unto them; but most rest in a poor, faint, ●eeble hope, seldom improving this grace, except in the day of fears, sorrows, troubles, and of death.  
But surely if hope be abated, a man ●s abated in his communion with the God of hope. And the decays of ●ope are in some of these three things, 〈◊〉 in all: 

in the Certainty of hope.  
in the Acts of hope.  
in the Efficacy of hope.    
1 For the certainty. Certain hopes ●re not only man's portion, 
In its certainty.  though there be a certainty in the object, yet not always in the subject. Hope in the Saints respects the good hoped for, in a threefold degree of futurity. Some hope for heaven, as possible only; this is the lowest pitch of hope.  
Some hope for heaven as probable, though they have hope of attaining, yet not without fear of missing: some hope for heaven as certain●● and infallible.  
The hope of possibility is a weak hope; the hope of probability is a fluctuatin hope; the hope of certainty is a setl●● hope; that which the Apostle calls the plerophory, or full assurance of hope Heb 6.11. Now as in other parts, s● in this the Saints are subject to declension; but where it so fareth, that a man hope is clouded and enfeebled, so that from a triumphant and joyful expectation and waiting for of heavenly glory he is fallen into an habitual anxiety and dubiousness of mind; it argueth that he enjoyeth not God as he hath done.  
2 For the acts of hope. 
In the acts   
Note, Hope hath two acts, 

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

1 The fixing of the soul upon the thing desired.  
2 The resting of the soul in the futurity of it.   
Concerning these, I will propound three things for your trial.  
1 The acts of hope are decayed, 
Not so complete.  where there is not that completeness in them that hath been; as desire of heaven, without minding it; I or some slight desire and scattering thoughts of it, without a patiented and joyful waiting for it.  
2 Where there is not that frequency of these acts that hath been; 
Not so frequent.  as when you do not so often long and look for heaven, not so often mind it, and feed your hearts in the expectation of it.  
3 Where there is not that fullness in these acts, which hath been; 
Not so intense.  as when your heart doth not so eagerly desire it, but hath lost her former breathe and pant after it, not So looking for, and hasting to it, 2 Pet. 3.12.  
And when it doth not dwell above, but hath lost her habitation which she had in heaven, and hath pitched up tents unto herself in the world; and when it doth not comfort itself in the remembrance of the promise, and solace itself in the thoughts of its future blessedness, it is certain here is a decay in the acts of hope.  
3 For the efficacy of hope; 
In its efficacy not working.  note that a lively hope is an efficacious hope; and as there are many precious effects of it; so I will instance in four.  
1 Prising of the promise: 
Appretiation of the promise.  faith commends the promise unto hope, it reveals the worth and truth of it, and then hope takes it and hugs it, so that it reckons it as its treasure, and feeds upon it as its Manna, which God hath given to refresh the soul in this desert: when you forget your consolation, and let the promises lie as a thing of no account, when you afford them not room, yea the highest room in your hearts; when you build not your peace on this pillar, and suck not your joys from these breasts, surely all is not well, your hopes are diminished.  
2 Moderation of the affection to the world. Hope doth elevate the heart; 
Moderation towards the world.  Where a man's treasure is, there will his heart be also, Matth. 6. If you be grown more proud in abundance, more covetous after what you have not, more discontented with what you have, your hearts are again entangled in the love of the world, and fallen from the heights of heavenly hope.  
3 Quickening endeavour. Hope makes a man willing, constant, cheerful, diligent, 
Abundant diligence.  abundant in endeavours, therefore if you strive less, you hope less.  
4 Making able to suffer. This steeled the Saints with courage and patience in persecution; yea, 
Constant patience.  this made them to rejoice, yea, glory in tribulation for Christ, Rom. 5.3. Increase of fears of the cross, and of impatience in suffering, argueth a decrease of the efficacy and vigour of hope.  
3 The third act of love, is delight; this is a sweet contentment of heart in God, and in the things of God; 
In Desertion delight in God lessened.  a complacency, or taking pleasure in God, and according to the degree of love, is o●● delight in God: the same love that quickens desire, and hope after God as absent, showeth itself in delighting in him as present. It is true, God is in a sense absent from us while we are in the world, 2 Cor. 5.6. that is, we have not fully attained, Phil. 3.12. but yet he is also present: he is present ¹ to faith, for faith hath a prophetical eye, to see that as present which is absent, and a magnetical hand to draw unto itself that which is afar off: and he is ● present to sense; for we taste and feel his power and goodness, and so fare as the soul that loves him enjoyeth him, it joyeth in him; 
Appearing,  therefore if your delight be less, your love is less.  
Quest. How may I know that my delight in God is less? 
By forgetfulness of God.   
Answ. 1. If you be more forgetful of God; for that which we esteem we mind. 
Excessive delight in vanities.   
2 If you delight more in the world's vanities. Heavenly delights, and sensual pleasures, are contrary each to other. There is a lawful delight in the world, consistent with delight in God; yea, for whom is delight in the world, but for the heirs of heaven? he that is in his sins stung with the venom of his guilt, and racked with the fears, and clamours, and terrors of an unquiet conscience, can have no true delight in the world; What sweetness is a man's dainties to him, that fears he hath no portion in the bread of life? What comfort in his great riches, that looks to have heaps of eternal woes? What peace in his fair dwelling, who expects hereafter to live in the lowest hell? What good do those pleasures which are soured with hellish horrors, and dreadful expectations of unsufferable pains for ever? No, no, he only hath true pleasure, who hath God for his God; yet even they are subject to a carnal use of lawful comforts; which is, when our delights are immoderate, not used in that way, and to that end, that we may be more fitted to walk with God, etc. and when our delights are such, the more they are, the less is our delight in God; a full delight in God, deads' the heart to earthly and carnal delights: as in the pipes of water, when the water hath broke a vent to itself upward, it ceaseth to run forward.  
3 Unwillingness to walk with God: 
Unwillingness to walk with God.  which lieth in five things.  
1 Hardly drawn to God. A stone need not to be driven downward, because that motion is suitable to it, 
Hardly drawn to him.  and it affects the centre: the Eagles fly willingly to their prey; an hungry man need not either persuasion or compulsion to take his meat; if you did delight in God as before, what means your hanging back from him? and how is it that the counsels and thoughts of your hearts, the pressing persuasions of the Word, the strong motions of the spirit, the shining examples of the godly, the wise advice of faithful friends, the sweet enducements of precious promises, the fad menacies of fearful evils, yea, the heavy strokes of an angry God; yea, the melting mercies of a tender father, yea the bleeding wounds of a crucified redeemer; I say, how is it that none of these do more prevail with thee to a more ready walking with thy God? this backwardness is hateful 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. .  
2. Vnchearfulnesse in his presence, 
Unchearefull in his presence.  people, and service, a man may soon see when a servant works willingly in his master's service; David when he had his delight in God, delighted in all the ways of God, Psal. 119.16, 24, 35, 47, 70, 77, 174. it may be to be with God, hath in times past been to thee better than thine appointed food: but now thou comest to duties, as to meals when thou hast no stomach, what then more clear than this, that thy delight is less in God.  
3. Uneavennesse and inconstancy in the way of God, 
Uneven and inconstaant.  when a man is in and out, and constant in nothing but unconstancy, it is a sign he is not well pleased with his way; the soul rests in that which she fully likes, all changes are from dislike, for if a man had what he would have in any thing, he would not desire to leave it; all uneavennesse in our walking with God, argueth a distaste of the ways of God, and of God himself; and it is great weakness to be drawn so from ourselves, and to be so tottering 
l Bene compositae mentis esseexistimo, secum consistere, secum morari. Sen. .  
4. Easiness to be drawn from God: when a man is well pleased in his house, 
Easily drawn from God.  or horse, or any thing, a small price will not buy it out of his hands; therefore judge yourselves, when Satan comes and bids you such a price, offers such a pleasure, or such an advantage, to draw you from that which happily heretofore the whole world could not have won you from, and you easily and ordinarily are by this taken off from your holy course, it is a sign your hearts are not so delighted in God as they were. 
Loath to rise to the highest pitch of holiness.   
5. loathness to rise to the highest pitch of an holy conversation: you have some hopes still, but you can rest with the sad admixtures of sears; some mortifying grace, but you seek not for the fullness of it; some quickening grace, but you strive not for the abundance of it; you have some communion with God, but you strive not to be much in it; a man hath never enough of that which delighteth him much.  
Now briefly of the other main Object, about which our affections are conversant while we carry this flesh, is sin and carnal things: there will be a change in these in the time of desertion: In a word, that I may dispatch, this I will instance in two affections: 

1. hatred,  
2. grief.    
These two go together, and they are ever of an equal height, hatred respects the nature of sin, grief the proximity of it; though we had no sin, we should have hatred of it; but if it were not near us, or in us, we could not have grief for it.  
To begin with hatred, which is a displicency against sin, in the nature of it, 
In Desertion hatred of sin abated.  this hatred is founded in love; and as love is either terminated on a man's self, or on God, such is the hatred of sin, a man may have the former and yet be without God, that is, he may hate sin as repugnant either to his nature, so meek men hate contention, or to their peace; so men enlightened hate it for the evil that it brings, as shame, sorrow, fears, pains, death, hell; But they that thus hate it, love it, their hatred is but respective, but their love direct and real, though they hate the fruit, they love the tree, though they dislike the effect of sin, yet they like the sin itself.  
But true hatred, is a displicency against sin itself 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet l. 2. c. 4. Signs of it. 1. Occasions of sin less distasted and feared. . And since this is of God, the more we have of it, the more we have of God; consider then if there be not an abating of this: is not thy heart entered into a kind of league and amity with thy former lusts?  
Quest. How shall I know this?  
Ans. The occasions of sin will be less feared and distasted, the occasions of sin are Harbingers and spokesmen of sin, and where these find better entertainment, their sin is not so much disaffected: Princes do show their loving respects to each other by kind entreating of their Ambassadors: Judge thyself if thou hast been formerly fearful, jealous, watchful, but now art grown heedless, bold, venturous; yea, not only less fearing occasions of sin, but also more delighting in them, it is a sure sign that the temper of thy spirit is corrupted, thou art grown worse.  
2. The law of God is less loved; there are two branches of the law, precepts, 
The law less loved.  and prohibitions, and our natures will more easily embrace the one than the other, we many times are content to do much; if the law require this, or that, we yield and consent to it, but to be limited and barred is most distasteful, when men love their sins, though they like not the law prohibiting those sins: And look into yourselves, for so strangely do the regenerate sometimes degenerate, that sometimes it is a displeasing thing that there should be any law to cross and thwart their desires and lusts, yea to be angry with them that hold this law unto them; so good Asah was overtaken, 2 Chron. 16. the Seer struck at his sin with this sword of the spirit, & Asah stands up in defence of his sin, and smites the Seer; oh how far may the heart go out from God? what a thing is this, that a renewed man should so fare decline, as to love that which God hates; and so to love it as to reject God, to harbour it, and to say in his heart, oh that there were no bonds, that I might be free, oh that I had my will, than would I repeal that law, and return to sin: 
Less prayer against sin.  yet this is sometimes found, but it is a sign of a man much estranged from the life of God.  
3. His prayer will be less against his sin: that which we hate is our burden, and so far as the soul hates it, it desires to be freed from it 
m Est intentio odii no cere, nec cessat in laesione peccati sed in exterminio. Gul. Paris. de Rhet. Divin. c. 23. Vere poenitens est juratus in mortem peccatorum. ib. ; See how the Apostle cryeth out as a man tired with the chains of a grievous bondage, Oh wretched man that I am, who shall deliver me from this body of death? Rom. 7. Yea, and when he felt his sin stirring, he prays and prays, and prays again to heaven for help, 2 Cor. 12. There is a praying against sin, while yet the heart is towards it, but it is fearful mockery of that Majesty to whom we pray: it may be a man's case, that the power of conscience may. enforce and extort prayer for subduing of sin, and yet the power of sin may be such that it may hold the heart in the love of it: But if you slack in the sincerity and fervency of your prayers for mortifying grace, you have abated in hatred of sin.  
In the next place comes grief for sin: a grief rising and springing from the bowels of love to God; this is a special grace, which as it is from God, so it is honoured with the promise of God's presence: For thus saith the high and lofty one that inhabiteth eternity, whose name is holy, I dwell in the high and holy place with him also that is of a contrite, and an humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. Isay 57.15. As when the streams are shallower, it hath less of the fountain, so the less godly sorrow, the less of God: 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Proverb. graec.  when a man is not so frequent in humbling his soul, nor so full of grief, when sins wounds are not so grievous as they have been, he hath no cause to 〈◊〉 down and lament his case; for God is departed in a great measure from him.   

CHAP. XII. The second rule to judge of Desertion is taken from the increase of sin, where how the increase of sin may be known.  
THe second rule to guide in the judgement of this matter whether a may be deserted or not, is the consideration of his sins; where sin is increased, there is less of God; sin is contrary to godliness, and the nature of all contraries, is, that the intention and increase of the one, is the remission and decrease of the other; as in the air, when there is most darkness, than there is leas● light; when the spirit of holiness is present in his powerful working, than the power of sin is weakened; but when he withdraws his influence, than sin breaks out; as when the Sun sets, than the beasts that lay before lurking in their dens, come forth with roar and howl for their prey; and as when the King is gone out of his kingdom, than the traitorous rebels, who before concealed themselves, rise up in arms to work their wills.  
And it must needs be that upon God's departure and his ceasing the acts and operations of his power in the soul, 
When God departs, sin increaseth.  that sin must revive, and return upon a man with a renewed strength, and prevail much. For,  
1. First, Satan is vigilant, 
For 1. Satan takes the opportunity.  and takes his time to do all the mischief that he can, when God leaves a man, he seeks to make a reentry, as thiefs break open houses, and pill and spoil in the absence of the master. And indeed when God thus leaves the soul, there is not a mere Desertion only, but a tradition also of a man into the hands of Satan; God permitting him to deal with the soul in a sort, as with jobs body, to lay his hand on them, to spoil them, to smite them with many sores, and though he cannot slay them, yet he may much hurt them, so that they come out of his hands as the man in the Gospel that fell among thiefs, and was rob and wounded and left half dead. Luke 10.30.  
2. 
Sin is potent.  Sin is a potent thing, it hath indeed many things against it, but more for it, and only God above it; so that if God cease to watch, and keep the heart in his way, and to keep down this monster, it will be stirring.  
Take a short view of the power o● sin: It is compared to an husband which overcomes by kindness, to a Lord which prevails by power, yea, it is compared to the things of the greatest power, it is called a Conqueror, leading all in captivity, a tyrant holding all in bondage, a King holding all in subjection, and draw near and see the strength of it. Consider the City that she is mured in, it is man, an active creature; and as fire is more fierce in gunpowder, that in wood, and rebellion stronger in a general than in a peasant, so sin is stronger for the subject of it; hence it come that the devils exceed man in wickedness, because their natures are more active, and more potent; sin also is in the whole man, therefore as fire that hath hold in every part of an house, burns exceeding fiercely, if men cease to quench it; so sin rageth much when God ceaseth to slake it by pouring in his Spirit, which is compared to water, joh. 3.3. Ezech. 36.25. as sin is compared to fire. james 3.5, 6.  
Again, behold the forts of sin, which is carnal thoughts and reasonings: which are called strong holds, 2 Cor. 10.4. in which it both strengthens its own power, and defends itself against all adverse power.  
Then behold her weapons, every faculty, ability, endowment, riches, wisdom, strength, honour, friends, and the members of the body, which are weapons of unrighteousness. Rom. 6.13. 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gre. Naz. orat. 1. .  
Then behold her allies, and aids, many things come in to contribute strength, I say many things without a man, as Satan by counsel, suggestions, persuasions, diversions, discouragements, and strong operations: And all the objects of sin, yea every creature, and the examples and counsels of men, yea, and the acts of sin itself, all these make the power of sin greater: therefore considering these things, who can wonder that there should be a renewing of the power and working of sin, when God denyeth his gracious presence in the soul? 
But about the renewed power of sin, consider,  But concerning this renewed power of sin, take these considerations.  
1. We must distinguish of sins: every sin is contrary to all holiness, 
Sin must be distinguished.  and to the whole law in a sense, because holiness in the nature of it is contrary to sin, and the law condemns all sin as a transgression against it; but some sins are more directly contrary to all holiness, as total apostasy, positive hatred of God, etc. these, 
1 Joh. 3.6.9.  such as abide in Christ are kept from; but other sins which are particular defects, though in their kind grievous, they may possibly fall into, etc. But let me add this caution, 1. that they are seldom found in such, if heinous evils. 2. That it concerns men to watch, because such ways are ways of death; and the proper effect of great sins is wasting of the conscience, and incensing of much wrath.  
2. The power which sin gains is but a limited, not an absolute power, Christ is not willing to lose his subjects, though he may suffer them to be vexed, yet not conquered; sin may rage's, but not rule, or as I said, its power is limited.  
1. It is not full: sin may have much power, but Christ still keeps the throne, though he permit it to do much, yet he keeps the Sceptre in his hand; yea, though he let sin lose in a degree, yet he holds the reines in his hand to curb it at his pleasure, and though it find a part yielding in a man, yet it ever finds a part resisting, Gal. 5.17. he that hath fully and resolutely given up himself to Christ as a King, can never admit of another Sovereign, it is not only contrary to his duty, but to his nature, and that anointing, by which he is set above the world, and above Satan and above himself, and under none but Christ: This anointing is the Spirit of Christ, which is a Royal Spirit, and makes us Kings like himself, both in Nobleness of spirit, which abhors bondage to base lusts, and in victorious power by which he overcomes all, yea our strength is the blood, mercy, power, and truth of Christ, who hath undertaken to rule his people with the rod of his strength, Psal. 110. and to beat down their enemies with his Iron rod, Psal. 2. and he hath said, Sin shall not have dominion over you, for you are not under the law but under grace. Rom. 6.14. 
p Destituitur peccatum potentia, damnandi et dominandi. Epis. Saris. de justitia operum. c. 5. vid. etiam Abbot. Epis. Saris. animad. in Thoms. diatrib. c. 21. . God will throw out sin by pouring out upon his servants a spirit of repentance 
q Fortior est spiritus in nobis, quia semper facit ut de malis actibus resipiscamus, at caro praestare non potest ut resipiscamus de bonis. Twis. vindic. l. 3. errat. 8. §. 12.  of faith, of prayer, and power, yea, and lust by winning looseth, and her present renewed strength proves the occasion of her future and greater weakness: 
r Pyrrhus Romanos vicit, at mullos suorum in praelio perdidit et eis proinde dixit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. Apoph.  vere possunt dicere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id. ibid.  For when the heart is awakened, and seethe the ruins which lust have made, now it stirs up itself, and girds its sword and buckles its armour about it, and the Spirit of the Lord comes upon it, that it subdues her enemies, and drives out those pests from her territories, and takes up a resolution of perpetual enmity, and war against them, never to admit leagues, or to show favour, but to be avenged on them, not one shall escape. Thus as the Sun sets in a cloud, and seems buried in darkness, but riseth again in glory; and as the earth seems vanquished, and to lose her crown and life by the fierce invasion of the cold armies of winter, yet at last regains her strength, when the Sun breaks forth, and untyes her bonds, that her imprisoned power and life may come forth again; and now, where are those blustering storms, those battering hails, those heaps of snow, those nipping winds? So, the soul renewed, though it may be fare gone, yet shall revive again, and sins greater rise, shall prove her greater fall, and at last shall perfectly be destroyed.  
These being premised; I say that the increase of corruption is a sign of Desertion: 
Cautions in concluding desertion by renewing of sin.  But yet with Caution.  
1 Caution, take not all renewed motions and stir of lust, for the renewed power of it, 
s Actio violenta non est violentia patientis sed inferentis. Guli. Par. de tentat. & resist. p. 284. col. 2.  for sin may stir much where it is much weakened, tentations may be stronger, and so that grace which we have received may be less able to prevent all rise and workings of inherent lusts: God may seem to leave us, when he doth but try and exercise us by suffering incursions of sin, and by permitting us to be assaulted with Satan's depths, and stratagems, and power, as hereafter I shall declare.  
2. Where repentance and prayers, and resolutions are multiplied, according as the tentations, motions, suggestions, and solicitations of sin are increased, there sin though it seem to grow, doth not, and he that argueth that God is absent, because of his lusts so working, should consider that those lusts do not argue God's absence, but these graces stirring and working argue his presence.  
Indeed where sin and lust is grown stronger, there a man hath cause to conclude against himself, that so fare as his sins have gained in him, he hath lost of God.  
Quest. How may it be known when sin hath thus revived, and is become stronger?  
Ans. It will be necessary to consider four things. 
When sin is grown stronger, it may be known by  

The root,  
The branches,  
The soil,  
The fruit.    
1. The root of sin: 
First, the root which is,  the life of the plant is in the root, and there is something which hath the resemblance of a root to sin in the soul, by the means whereof sin lives: 

1. Affection, 
Affection and the mind.   
2. Understanding.    
The affection and love of sin is the life of it: then sin dyeth, when we hate it; than it lives, when we love it: hence flow all resolutions to sin, and all voluntary acts of sin, and all yielding to tentations and occasions of sin: love is an affection, begetting union and action; a man is desirous to be and do that which he loves; judge then theincrease of the power of sin, by the increase of love to sin.  
There are four degrees of love to sin. 
Four degrees of love to sin.   
1 Degree is a non-resolution against it 
t Cum non sit dicendus velle, qui quod potuit non confecit, non vult proculdubio resistere, qui non facit quod potest ut resistat. Aug. apud Parisiens. , which is when though a man be not come to a resolution to fulfil his lust, 
Non-resolution against it.  yet he is not at all, or but slightly resolved against it; his hatred against it is not sogreat as hath been; therefore his watch is neglected, his sin connived at, the course of mortification slacked; though he open not the door to entertain sin, yet he leaves it unlocked and unbarred, that if occasion present itself, sin may not be excluded 
u Planevult qui plene non est nolens, qui deliberate, descivit. .  
2 An allowed desire of sin: desire is love, or an act of love tending to that which pleaseth and suiteth with the heart; and as hatred begetteth an aversion, 
Allowed desire.  so love begets desire; when you find a leaning, and hankering, and lusting unto sin with allowance, it is a sign of love, and this is a woeful temper of spirit 
a Malorum ultimum est malasua amare; ubi turpia non solum delectant, sed etiam placent. Sen. ep. 39 .  
3 A resolution to run to sin, when the heart hath decreed with itself, that it will do evil; it is a sign of a great strength of sin, when a man retains a purpose of sinning, and for the most part is a token of a rotten heart: What greater strength of sin can there be imagined, 
Resolution.  then against reason, religion, vows, threats, promises, heaven, hell, to maintain a resolution of evil in the heart? this begets a desperate prosecution of sin, and argueth a great measure of Atheism, and contempt of God, and is ever joined in persons enlightened with a resisting of the Holy Ghost, in the counsels of his Word, and the checks and dictates of conscience.  
4 A delightful acting of sin, 
Delightful a ●ing.  and taking pleasure in unrighteousness; as here the acts of sin are very sinful, because the more an evil act is wilful, the more it is sinful; so the power of sin is very great, because the more it is in delight, the more in the will; and the more it hath of the will, the stronger it is.  
The second thing which is a part of the root, 
The other root is the mind, Which feedeth sin.  and the main part is the understanding; as it is in the root of the tree, one part conveys sap to another, and then that coveyeth sap into the tree; so here affection feeds action, and the mind feeds affection; the mind gives strength to sin,  
1 By good opinion of it: that fleshly wisdom that is in us, 
By good opinion of it.  that carnal mind is wholly for the strengthening of sin, and the more this ministers that which gives life to sin, the stronger it is: as in the Church, so in every particular man there is a false prophet and a beast; the beast of sensuality and brutish lusts, and the false prophet of carnal wisdom, working miracles before the beast, raising up many representations of a bewitching nature, by which lust is quickened and strengthened; now while Christ rules with power in the soul, the beast is bound, and the false prophet is silenced; but when he departs, than they are loosed, and walk up and down, with power and deceit woring in the heart.  
2 In a word, 
By working for it.  when the corrupt mind works unto sin, sin is grown.  
Quest. How doth it work unto sin?  
Answ. 1 By diverting itself from the thoughts that might detain the heart from sin, 
By diversion.  being voluntarily inconsiderate.  
2 By studying to defend it 
b Excusare non excutere. Sen. : 
Protection  either making it no sin, or small sin, being willingly careless to search and inquire into the utter sinfulness, and exceeding danger of sin.  
3 Drawing the heart to sin by speculation, 
Attraction  presenting sin to the heart, as fire to powder; by persuasion suggesting the sweetness, advantage, necessity, smallness, secrecy, and singularity of the sin; or the possibility, facility, and efficacy of repentance, to remove the guilt of it; or such like shifts or stratagems, doth the corrupt mind use by these persuasions and suggestions, as by cords drawing, and by gins entrapping the heart in sin: now when the operations and efficacy of the mind in this kind are increased, than sin is strengthened in the root.  
2 Consider the branches of your sin: 
The increase of sin appears in the branches.  as it is a sign the tree groweth when it spreads; in this spreading of sin observe;  
1 When thy sinfulness spreads into gross sins, 
When it spreads into gross sins.  such as the Apostle calls the manifest fruits of the flesh, Gal. 5.19. and the defilements of the world, 2 Pet. 2.20. thou hast cause to reckon, that thy sin hath regained much strength.  
2 When it spreads unto many sins, 
Into many sins.  and various lusts, when swarms of evils, and many sinful distempers are put forth, as pride, and envy, and passion, and earthliness, and unbelief, and impatience, and the like: it is a sign a disease hath much prevailed in the body, when it hath brought it into a general weakness; so when distemper and sickness hath overspread the soul, so that it is every way disabled to an holy walking, and overrun with various and manifold corruptions, it is evident that sin hath gained.  
3 When those sins sprout up with liking, 
Sins bewailed.  which you have confessed and bewailed; if there were not a strong stream of sinfulness in your soul, such a dam of resolutions and vows as is made with tears and heaviness in repentance, could not be so borne down.  
3 Consider the fruits of sin, 
The increase of sin appears in the fruits.  

which are 1 Inclination.  
which are 2 Action.    
First, inclination, and propenseness to sin, is the fruit of sin; 
Inclination. ; disposition begets action, and action corroborates the disposition; sin fostered, and favoured, and acted, groweth stronger in the habit, and still doth more dispose the heart to it; as a stick that hath been in the fire, is more apt to take fire again; so if thy heart be more bend and engaged to sin, if more easily drawn and overcome to sin, sin is grown in thee.  
2 Action, 
Action.  the more sins blossom in the disposition to it, and bear in the execution of it, the stronger they are; spiritual weakness and declension, appears more by the acts of sin, than the inclination to it; for many have ability to withstand the external act of some sins, the lustings whereto they cannot withstand: inward lustings, whether they proceed from grace or sin, are both in the regenerate, and these lustings are as the commands of a master; now as two men, whereof one hath been, the other is his master, may command a servant contrary things, but he obeyeth his command to whom he is most subject; so when the flesh and the spirit lust one against the other, it is the doing of the will of the flesh that showeth the power of sin, when a man is led and walks in the power of the spirit, though he cannot but lust, yet he cannot so well fulfil the lusts of the flesh: the victory of sin lieth not so much in the rising lusting o● the heart, as in the fulfilling of it, Rom. 6.16. a tree when it is cut down, will sometime sprout, but it bears no fruit, there is not strength to bring the bud to maturity, therefore if you be overcome to commit sin, it is a sign that the renewed part is on the footstool, and lust in the throne; that is weakened, and this strengthened: for as in wrestlers both strive, yet the victory is not in the tugging and contending on either part, but in the casting, he that gets the fall proves the weakest.  
And in the acting of sin, 
Power of sin appears in acting.  the power of sin appears.  
1 When a man is brought under by a small tentation; a small thread will pull a child down, 
When tentation weak.  which will not stir a man, because the child is weak; and a master that hath his servant in much subjection, will do more with a word or a beck, than another with much compulsion: it was the Centurion's power that caused his servants to be easily commanded, I say unto one come and he cometh, and to another go and he goeth, and to another do this, and he doth it, Matth. 8.9. and he believed that herein was the greatness of Christ's power, That if he would but speak the word only, his servant would be healed. vers. 8. So when small occasions of sin and small advantages, and weak provocations can prevail, it is a sign of the power of sin.  
2 When the acts are frequent; 
Acts frequent.  ordinarily there are not many sparks without much fire; and it is a sign the tree is very vigorous and full of life, that is full of fruit; when you are often overtaken, and frequently foiled, it is a sign you are much under the power of sin, for all things as they are in operation, so they are in being; a full stream argueth an abundant fountain, and many children a fruitful womb.  
3 When the sins are such as have been of old subdued, 
When the sins are such as were of old vanquished.  and long vanquished; for if they had had th● strength in thee formerly, why did they not work and prevail as now. It is evident that here is an awakening and reviving of lust, where that from which thou wert delivered, doth now again bring thee into such bondage.  
4 When the acts of sins are with less reluctance, and more delight: 
When with less reluctance.  Now sins power is enlarged, for what greater power can be in any Sovereign, then to have his subjects yielding obedience, willingly, and without reluctance? it may be the time hath been, when the motions of sin have been grievous, and thou hast fought manfully by prayers, vows, meditations, watchfulness, etc. and if thou hast fallen, thou hast fallen fight, with thy weapon in thy hand; yea, when thy sin hath had the upper hand, yet thou hast fought, being foiled; and though overborn, yet wouldst thou not yield: but now thy sin comes upon thee as a Conqueror into a vanquished city, where the gate is opened for him, and no man holds up a sword against him; if it be so with thee, thy sin hath grown upon thee.  
4 Consider the soil that feeds thy sin, 
Increase of sin appears by the soil of it, the objects.  and that is the objects of sin, which are as the earth to the tree, or as the fuel to the fire, as the oil to the lamp: if there were no riches in the world, there would be less covetousness; if no honour, less ambition, etc. When the objects of sin do more prevail, sin hath the greater strength: the offer of the whole world, by the God of this world, was unto Christ but as music in a dead man's ears; it was but weak, because in him was nothing found, John 14.30. and all earthly hopes and advantages prevailed not with the Martyrs, because they were crucified unto the world, and the world unto them. If you offer to a dog grass, or to a sheep flesh, you avail not, because there is not a principle in them, not an appetite carried to such things; sin may lie asleep till he come to occasions of sin, as a swine may keep clean, if she keep in the fair meadow, and come not to the foul lanes: lime, when it meets with water, sheweth its latent heat: it was the sight of the golden wedge, and the Babylonish garment, that quickened Achans' covetousness; look to yourselves, for sinful objects could not work upon you, if you yourselves had not corrupt affections and lusts to be wrought upon; if you pile never so much wood in a chimney, there will be no burning, except there be fire: it was the strength of David's wantonness, that he was so ensnared with the sight of Bathsheba; and the strength of thy sin will appear by the operations of it, upon the presence of suitable objects.   

CHAP. XIII. The third rule to judge in this case, is from consideration of the means of grace.  
THe third rule is the consideration of the means of grace. In these, God is wont to meet his people, and to show himself unto them. Now by two things you may judge whether God hath withdrawn himself. 
Consider.   
1 Consider what frame of heart you have to the ordinances; 
What frame of heart you have to the ordinances  when God intends a blessing, he usually prepares the heart to receive it; he keeps the method of the covenant, and therefore works in his people the dispositions to which he hath promised a gracious presence in his ordinances; one principal quality is a poor & hungering heart; for his promise is to pour out waters upon the chopped earth, and to fill them that hunger: so fare then as he upholds in thee an humble and thirsting spirit, he is graciously present with thee: speak, oh you poor in heart, and you that seek him with hungering affections; doth not the Lord meet you with comforts, and with influences of life? how oft do you go from his house with your hearts laden with his hid treasures, and burning with an heavenly fire falling from his presence upon you? oh the streams of spiritual graces which water the valleys, while the mountains are left parched and dried! if you be grown proud and liveless, if your thirstings after the ordinances are abated, you shall find God proportionably hiding himself, and locking up his mercies from you; you being dead in yourselves, all things are dead unto you.  
2 Consider what quickening you find in the use of the ordinances; 
Whatgood in the use of them.  it may be time hath been, when thou wert wont to find God feeding thee with milk, and the honey of the Gospel, and causing his glory to pass before thee in his house; but now those days are gone, the word doth not warm thee, cheer thee, humble thee, quicken thee as in former days; but thou comest for Mannah to feed thy starving soul, and findest none; thou comest in deadness, and goest away without life; thou comest with diseases and sores of spirit, and art not healed; the Gospel is hid unto thee; that ministry that is a shining & burning light to others, is to thee without power; others are melted, moulded, cheered, elevated and strengthened, and bless the Lord, meeting him with gladness and praise, who meeteth them with life and peace; but thou findest none of this: yea, the word that did sink into thy soul, as the dew that falls upon the tender herb, is now of none effect, it causeth not thy heart to mourn, rejoice, yield, fear, love as in times past: the golden 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod Rhodiis fertur contigisse.  showers are restrained, and thou art left as the mountains of Gilboa.  
Thou comest to the Lords table, but he bids thee not welcome, as he doth his children, his friends; he gives thee not so much as to taste, or but to taste of his cup, which others drink of in thy sight, to their inestimable comfort; nor to eat of his children's bread: tell me then, hath not God withdrawn and estranged himself? if a father will not bid his son when he comes into his house, so much as to drink, or afford him a kind look, will he not say, My father is offended, and doth estrange himself?  
Time hath been, when the company of the Saints was dear in thy esteem, and a sweet conveyance of grace into thine heart, but now thy delight is not with them, nor art thou quickened by them, but conversest with them as the dead with the living.  
Thus if the blessing of the ordinances be not upon thee, as before, know that God is not with thee as before.  
Object. But may not a man conclude amiss, supposing God hath left him, because he finds no good by the ordinances, may it not be a man's own fault, or may he not think he hath no profit when he hath?  
Ans. Yea, but the answer to this followeth in the place of seeming desertions: only for the present I will propound one thing, which will clear the case, whether you enjoy a comfortable communion with God in his ordinances; For there are flashes of fleeting affections, and transient and fading impressions which fall upon the hearts of men, but they are not such as come from God's special presence: know therefore, that if Gods saving presence in his ordinances, doth distil the dew of spiritual blessings upon thee, it makes thee grow, they are food indeed, and do incorporate themselves into the soul and so become an effectual nutriment: the stony ground received the seed with joy; and many of john's hearers did rejoice in the light for a season, but they were not changed by it, there was not a power in it, to bring them unto God, such flashes are fading things: but they that receive the word, as an engrafted word, find a mighty power in it turning the stock daily into its own nature, the Gospel comes to them not in word only, but in power also, and in the holy ghost, 1 Thes. 1.5. Where God is in his ordinances there is power. 1 Thes. 2.13.   

CHAP. XIV. Causes of Desertion: they are for 1 instruction, that nature and grace may be better known; 2 the one in its sinfulness and weakness, the other in its freeness and necessity.  
HItherto of the state of the Deserted Christian, with the Symptoms and Signs: now I come to the third thing, the causes of Gods withdrawing, which are especially two.  

1. Instruction.  
2. Correction.   
God by withdrawing the aid of his Spirit doth teach us the knowledge of 

our natures, 
Desertions are instructions.   
his grace.    
1. By this he unmasks the quality of our nature, and opens the state of a man in himself to himself: 
In general, of the quality of our nature  which point of knowledge as it is most needful, so most difficult: the eye of the mind being like the eye of the body, which can see all things but itself; But because the knowledge of a man's self so much conduceth to his end. therefore God sundry ways leads his people to it, and among all glasses, there is none that gives a clearer view of the temper, frame, and state, of humane nature, than our life before conversion, and in desertion: for then a man is most truly himself: and as the truest picture is then drawn when the body is without her covering and ornaments, because often the blemishes of the body, are hid in its adorning, and the body shines with a beauty borrowed from an external dress: so in Desertion when a man is left most in his colours and shape, he may best see what he is.  
Particularly, Desertion makes a man see, 
In particular.   
1. His sinfulness; while God is mightily present with restraining grace, 
Of sinfulness.  bridling in and keeping down the violence of corruption, a man cannot think it hath such a power in it, or that it is so great: When the master or keeper is by the dog, or bear, his authority muzzles and chains them up, but upon a fit occasion, if there be none to curb them, you shall see the utmost of a most fierce and cruel disposition which before lay hid. And as in a garden, so long as a gardener is in it, weeding it daily and diligently, it seems fair and pleasant, nothing appearing but wholesome herbs, useful trees, good fruits, fragrant flowers, and pleasant walks, but when the hand of the gardener slacketh itself, than the cursed nature of the ground will appear, and it brings forth of her own, and is overrun with weeds, and so turned from a garden to a desert; so God leaves men that they may act themselves: so it is said, God left Hezekiah to try him, that he might know all that was in his heart. 2 Chro. 32.31.  
A man would not think that he is so bad as he is, while he enjoyeth an abundant aid of spiritual grace, as while the soul is in the body, that putrifying quality, and the filthiness of it doth not so much appear, but when the foul hath left it, than it becomes a rotten, unsavoury carcase, and a foul channel, while it is fed with the continued issues and streams of pure water from a clear fountain, showeth not its filth, but when the streams are cut off, than the foulness of it discovers itself: If God do but take off his hand, and cut off the influence of his spirit, and slip the collar of our vile affections, oh what monsters start up, and what a cage of unclean birds, what a den of beasts, what an habitation of devils do our hearts appear to be? what a blackness of darkness covers the earth when the Sun is gone! yea the air that now seems so lucid and clear, how filled with darkened storms, and fogs is it when the Sun withdraws itself? Herein is shame cast upon the soul, and a man is made vile in his own eyes, when he seethe his own Image and complexion, and findeth himself overgrown with botches and sores rising from abundance of filthy humours in his soul; he that in the day and Sunshine of quickening grace thought he had been freed from his lusts shall wonder with shame and astonishment to see in the night of Desertion what darkness will appear, and what fell and fierce lusts will show themselves, like the Lions of the evening, raging for their prey.  
2. 
Of weakness.  It discovers a man's weakness and emptiness: 
d Solutum et liberum Deo est suos sibi aliquando permittere, dum sinit in iis extare humane infirmitatis argumenta, utse noscant etsi sanctos esse, esse tamen homines. Camer. defence. de great. et lib. arb. c. 9  now a man shall discern by his deadness, in disposedness, unmeetnesse to all good; how great the insufficiency of nature is, and how little he hath attained in grace: a child that is carried in the arms seems tall, and when it is led by the hand of the Nurse, and upheld, it seems to have more strength than it hath indeed, but being left unto itself, the great weakness and feebleness of it appeareth. A Christian may have high thoughts of himself while he is sustained in his way by a divine manutenency, and carried on with plentiful gales of auxiliary grace: but if God be pleased that this wind that bloweth where it listeth, (joh. 3.) turn from him, he shall see, that thought himself a pillar in the house of God, that he is but a bruised reed, and he that conceived himself rich, 
Desertion gives a fuller knowledge of grace.  is poor and miserable blind and naked. Apoc. 3.  
2. God's withdrawing of himself gives a fuller knowledge of his grace; 1. In the freeness of it: when a man seethe the depths and worlds of wickedness in his nature, 
Of its freeness.  and discerneth what a loathsome Sepulchre, and receptacle of rottenness his soul is, now he stands wondering, that ever he should obtain this mercy, that the Spirit of eternal life should be given to him, he wonders to see God take such a briar to plant in his own house, yea to graft it into that true Vine, his beloved Son, that the waters of life should run in such a channel so full of filth, that so great a God should come under so base a roof, and such a dung on and den of devils should become the Temple of the Holy ghost. 1 Cor. 6.  
2. 
Needfulness.  The necessity of grace 
e Ideo quisque nostrum bonum opus sus cipere, agere, implere, nunc scit, nunc nescit, nunc delectatur, nunc non delectatur, ut noverit non suae facultatis, sed divini muneris esse, vel quod scit, vel quod delectatur, etc. ideo sanctis suis alicujus operu justitiam non tribuit, vel certam scient am vel victricem delectationem, ut cognoscant non a seipsis, sed ab illo si esse lucem, quâ, etc. Aug. de. peccat. merit. et remis. l. 2. c. 19  and of a continual supply of aid; this is sure, a Christian lives in a continual dependence, and hath not a sufficiency in himself; all our stock would be soon spent, if we had not continual supplies from heaven; our fullness is not in ourselves, but in our head: suppose a vessel (cracked and apt to lose all it receiveth) set to the conduit cock, it hath now a fullness from the conduit, and while that runs it cannot be empty, but if the cock should cease to run, the vessel would soon be emptied: those that are in Christ live, but it is Christ that liveth in them, Gal. 2.20. our life is not so much in ourselves as in him; our life is said to be hid in him, yea, he is called our life, Col. 3.3, 4. In the natural body the members have life in themselves, yet we know the life of every member is not so much in itself, as in the heart and head, and this appears, because if there be a failing of spirits either vital or sensitive, all the body sinks; and hereby we are taught the necessity of the grace of God, because if that be withdrawn, we whither as a blasted arm of a tree; oh how woefully doth the goodly fabric both of an enriched heart, and an heavenly conversation come tumbling down, if God withdraw the props of supporting and assisting grace? 
f Voluntas sine te quid agit, nisi quo procul exulet a te, praecipites semper calls, & devia motu ingressura suo nisi fessam tu bone & aegram suscipias, referas, foveas, tuearis, honestes, etc. Prosper.  God by his spirit doth lead and draw the heart to him, but when this bias is taken off by which the heart was wheeled up the hill, it is carried with great swiftness down, ward to sin and the world. David's fall had taught him this lesson, to see a need of a stronger support than his own 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chiysost. hom. 12. ad Antioc. , therefore prayed, Hold up my doings in thy paths, that my footsteps slip not, Psal. 17.5. yea, and he acknowledgeth God to be his strength, and stay, and rock, and he that doth establish his way, and carry him in it; I am continually with thee (but whence was it?) thou hast holden me by my right hand, Psal. 73.23. My soul followeth hard after thee, (what enabled him?) thy right hand upholdeth me, Psal. 63.8. Thus than God for this end sometimes suspends the workings of the spirit of power from us, that we may see a necessity of grace, and know where the fountain is, and that all is of God, that so we may depend upon him, and not rest in ourselves, and ascribe all to him, and nothing to ourselves.  
The second end of desertion is correction 
h Dilectione non odio non studio nocendi, sed desiderio sanandi, Aug. ep. 48. Poenâ emendatoria non interfectoria t. 1. de lib. ar. l. 3. c. 25. ; desertion is out of love, and though it be grievous for the present, yet the fruit is good, like the lopping or winter season, to the tree which makes for its strength and growth.  
I will instance in such special sins, which bring this heavy rod upon the soul.   

CHAP. XV. Desertions are for correction, 
Desertions corrections.  and are caused by pride, and carelessness, etc.  
1. PRide; 
Of pride.  Which is a swelling and tumour in the spirit, or a lifting up in the heart, (2 Cor. 12.7.) through a supposed abundance of revelation in the mind, or of other rich endowments of spiritual graces; it brought upon the Apostle that goring Thorn in the flesh, the messenger of Satan to buffet him, lest he should be exalted above measure. Pride is a dangerous evil, it breeds contempt of others, which God abhorreth, it is a crossing of God in the end of all his grace and mercy, which is to exalt his own glory, Ephes. 1.6, 12. Chap. 2.7, 8, 9 That no flesh should glory, but that he that glorieth, should glory in the Lord, 1 Cor. 1.29, 30, 31. 2 Cor. 10.17. The more we esteem of ourselves, the more we take from God's account and put to our own, which is a robbing of God in that which he hath said, He will give to none other, Isa 42.8. therefore God resists the proud, james 4.6. 1 Pet. 5.5. and cuts him short, and will not be friendly to him; The proud he looks at afar off. Psal. 138.6. as with disdain and displeasure; Making him low that exalteth himself, Prov. 29.23. the poor in heart are dear in his eyes; And the hungry he fills with good things, but the rich he sends empty away, Luke 1.53. And no wonder that a proud heart is a dead heart, and that upon an elevated spirit there be barrenness as upon the mountains, for pride kills endeavour; rich men take no pains, but the poor is diligent, and all increase and liveliness of soul is the reward of industrious seeking; as pride abateth endeavours, so it debaseth them, prayer, hearing, all duties are spoiled by the savour of this noisome evil; oh ye proud in heart, your commodities are marred, and are not vendible; all your works lie upon your hands, as breathed and worthless wares, so as the merchant loseth, when his goods are not current and marketable; so you wax poor, you have no trade with heaven; that God that accepts the humble that comes to him with the lading of prayers, tears, groans, cries, and takes these, and likes them, and makes him rich returns; turns back the proud and all their works.  
2 Carelessness. 
Of carelessness.   
1 In not accepting the seasons of grace, when God draweth near, and and we regard not; when he knocketh, 
Not accepting seasons of grace.  we open not; he often leaves us, and goeth from us: so he came to the Church, And knocked, open to me mysister, my love, my dove, my undefiled, for my head is filled with dew, and my locks with the drops of the night, but she was careless, and regarded not the day of her visitation, and what followeth? I opened to my beloved, but my beloved had withdrawn himself, and was gone; I sought him, but I could not find him, I called him, but he answered me not, Cant. 5.2, 6. Sometimes the spirit comes sweetly melting, and tempering the heart to an holy softness, and godly sorrow, but is quenched by negligence; therefore justly doth that soul groan under the misery of a stupid heart, lamenting with the Church; Why hast thou hardened our hearts from thy fear? Esay 63.17. and taking up that cry with me so often here, I cannot repent, my heart is frozen, I cannot mourn; sometimes he cometh with strong convictions, persuasions, and contections, to take the heart off from a way that is not good, so that the heart gins to draw back itself; but because we lose this opportunity, therefore out sins remain, and tyrannize in us, causing usto take up David's complaint, Iniquities prevail against me, Psal. 65.32. Sometimes he cometh exciting and raising thoughts and resolutions of heart, to a more heavenly walking; but we hoist not up sails to these gales, we blow not up this spark, therefore justly are we left to a spirit of dulness, neither have life nor peace in the use of ordinances, and discharge of duties.  
Secondly, the neglect of the means of grace, which is; 
Neglect of means   
1 When they are not so much used: as the body when it is shortened in necessary food, groweth weak; 
When not so much used.  so the abating of the commons of the soul doth weaken grace. The less plants are watered, the worse they thrive: we are fed by that whereof we are bred; 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. hist. anim. l. 8. c. 1.  The word begets us, 1 Pet. 1.23. and the word feeds us, 1 Pet. 2.2. There is a nutritive virtue in every ordinance; they are means appointed of God, as pipes for the conveyance of living waters, into these empty cisterns of our hearts; if therefore, either out of wretchlessness, or pride, any do withdraw from them, they withdraw from God; and if so, no wonder if God withdraw from them: therefore consider this, if you have not fallen from your abundant use of the ordinances, and if you enjoy God less than you have done, know it is, because you seek him less than you have done.  
2 When they are not so well used: not the mere use, 
When not so well used.  but the use of them in a spiritual manner doth profit; a man may starve in plenty; when you receive the Word and Sacraments, it you think that the very act done is sufficient, you are deceived; for the food of the soul is not like the food of the body, which being taken in only, though there be no more thought of it, yet doth nourish; nor like the pool of Bethesda, which required but coming into it, when the Angel moved it: but we must bring hearts fitted and prepared, seeking earnestly of God the effusion of his spirit, yea, we must work the Word upon our hearts, knowing, that where the Ministers part ends, there ours gins; when therefore we only hear, and labour not to work our hearts to a conformity to the Word, we deceive ourselves. jam. 1.11 and God requites our carelessness with spiritual impoverishment, shutting ●● his mercies, and locking up his treasures from us. As the blessing and good providence of God makes him that is diligent to increase in riches, whereas be becometh poor that dealeth with a slack hand, Prov. 10.4. so the same God doth plentifully recompense the diligence of the Saints in their spiritual affairs, and this he would have all men believe in their first coming to him, That he is a rewarder of them that seek him diligently, Heb. 11.6. But it is just, that he that labours not should not eat, he that digs not for the pearl, should not find it, but that the fruit of spiritual slothfulness should be a decay in spiritual estate.  
3 Neglect of duties and exercises of godliness: you know the promise, 
Neglect of duties.  To him that hath shall be given, etc. Matth. 25. that is, he that useth his taknt with fidelity, and sedulity, shall increase in the same talon (I say in the same 
i Abbot in Tomps. Diatr. , for else it holds not, that he that useth the talon in one kind, shall thrive in another, for what a man soweth, that shall he reap) but such as are idle and negligent, shall grow worse and worse; duties of godliness are a Christians trade, and he that is slack in them, shall be on the losing hand: God will punish the unfaithful servant, and the wages of the idle shall be rods and stripes. Now the failings in duties are these.  
1 When they are omitted, 
Not done.  this hinders spiritual growth 
k Inaequabilitas in bono non modo est impedimentum progressus, sed causa regressus, etc. Plut. de profectu virt. ; for not only contrary acts of vice, but cessation of acts of virtue, doth weaken the better part; we must not think that the livelines and vigorous stirring of spirit gotten in our approach to God in any duty, will last always; we live by prayer, and reading, and meditation, as we do in the flesh by food, and sleep, and other natural refections: and as the body, though it be filled to day, and spirits are much cheered, yet if there be not a constant use of food, it will wax weak; so it is with our souls 
l Quae sunt in motuad finem perficiuntur per motum ad finem, quia per motum fincm assequuntur. Aquin. , if they do not daily and constantly feed themselves in God, become feeble and languid: yet it must be noted, that it is not mere omission, but the voluntary omission of duties which hurteth; when the heart hangs off, and forsakes it, as a thing unpleasant, than it is in the way to lose itself, and much of that sweet communion which it had; for when the heart withdraws from God, than God withdraws from it, Leu. 26.27, 28 2 Chron. 15.2.  
2 When though duties are not omitted, yet are slightly done: 
Ill done.  a Christian may as well lose by doing good evilly, as by doing what is evil; and as well by misdoing of good, as not doing: remiss acts weaken habits, as well as contrary acts 
m Aliqui actus ab habi●u procedentes diminuunt habitum, si negligenter fiant. ; laziness and idleness in spiritual endeavours, are sccret thiefs, robbing us of many heavenly influences from above: cold prayer is like a bow slack bend, which will not deliver the arrow home to the mark: where God reaps most, he soweth most; if we sow to the spirit, we shall reap of the spirit; any duty which is not spiritual and lively, is like a sacrifice without life, which God will not accept 
n Sapiens nummularius est Deus, nummum nec falsum, nec fractum recipiet. Bern. de temp. 109. ; all is lost labour which is not done in the spirit; and as our actions are form by our spirits, so our spirits are much form by our actions; he that accustometh himself to do good superficially, will become superficial in goodness; we should never come to God in vain, nor think the duty well done, till we find God 
p Nunquam abste, absque te recedo. Bern. ep. 116. .  
3 Private and secret converse with God in duties: 
Especially private duties.  a man may do much in the view of others, with abundant flashes of affection, yet have little of God; public actions are often, though materially spiritual, yet formally fleshly, being produced by humane respects; the heart filled with ambition, or such other advantage, which fills her sails for the present, and bears her on; but that which hath its rise from fleshly principles, doth not work to the advancement of spiritual grace: secret duties are free from such mixtures and ingrediences, as do debase both the action and the spirit, and to a well tempered soul are very precious. Consider then what you are in secret, where no ear can hear, no eye can see, no hand can reward, but Gods alone ●● What are you in confession of personal failings, in supplication of such supplies, in thankfulness for such mercies, as none are privy to, but God and yourselves? for if you be less active and serious in your retired and closet duties, then in those that are more open and public, it is evident, that something without you doth make the difference; and if worldly motives are the wheels upon which your hearts are moved, it is no wonder if God meet you not with largesses of quickening grace.  
4 Not watching: this is a great cause of declining, for the way is narrow, 
Not watching.  the heart apt to stray 
q Nihiest in nobia cord fugacius. Greg. past. cur. part. 3. c. 1. §. 15. , and there are many things to drive and draw you from the path of life; 
r Hostem foris non habebat, domi tamen reperit: de Solomone dictum. Can. de repub. heb. l. r. 13. nunquam cessat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ut Hannibal de Metello, apud Plut.  and though there were none without us to put us out of the way, yet there is a sinfulness resident in us, and active; and when you go from God, you go from life, for your life is in him, and from him; in nature, causes work strongest in a propinquity, as the fire communicates more its heat to that which is near it, then to that which is fare distant from it: so the closer we keep to God by a watchful and diligent carefulness, the more he pours into us of his fullness. By nature we were afar off, and in that condition we were like those in the remote Northern parts, which darkness and desolateness doth inhabit, because the Sun hath little or no converse with them; we were then without God, without Christ, and without hope in the world, Eph. 2.13. but by grace we are made near, and so have fellowship and communion with God; but if by heedlessness and folly we go out from him, we have cause to blame none but ourselves, that we are less happy in the enjoyment of him: yea, if God let lose upon us corruptions from within, and tentations from without to beset us, and much to spoil, pillage, waste, and weaken us.   

CHAP. XVI. Of grieving the spirit, causing desertion.  
GRieving the spirit 
s Res delicata est spiritus Dei. Tert. ; this causeth God to withdraw; yea, it works not only an eclipse of favour, but dissavour; they vexed his holy spirit, therefore he was turned to be their enemy, and be fought against them, Esay 63.10. we must not conceive that there is any passion in God, therefore that we may clear this matter, note, that the spirit may be considered, as having a dwelling in us or others, so it is subject to passion, that is, that which is of God, that renewed and heavenly quality in the Saints may be molested, oppressed, vexed; so the Saints may grieve themselves, and they may grieve others, doing that which brings disquietness of spirit, and though this spirit be humane, yet in a sort it is divine; and when the renewed part is grieved, we may say the spirit is grieved, as that unpardonable sin, which is a malicious opposing of the known truths, and heavenly graces in others, is called the sin against the Holy Ghost: 
How the spirit is said to be grieved.  as it is in itself, and so it is impassable, but yet it is said to be grieved.  
1 Because those things that are the effects of grief in a man, are sometimes done by him, as God is said to repent, Gen. 6. and it is said he cannot repent, Numb. 23.19. that is, the form of repentance which is a change of mind, cannot be in him who is unchangeable, but the effects of repentance are wrought by God, and these being signs of repentance; when God doth them, he is said to repent: as when a man undoeth what he had done, it is a sign he reputes; so when God was about to pull down the fabric which he had raised, it is said that God repent that he had made it: In like sort God is said to be grieved, when he doth that which men grieved by others use to do, that is, when he chides, rebukes withdraws, etc.  
2 Because the spirit may have cause of grief; that may be done which gives just cause of grief, and which usually with men works grief; now it is not every sin which is said to grieve, as every offence with man works a displicencie, but only greater offences, and evils, work grief.  
Now the things by which the spirit is grieved, 
Spirit grieved by,  may be referred to two heads: 

1 Dishonour.  
2 Disobedience.    
1 Dishonour: honour is a tender thing, 
Dishonour  and by how much the greater it is, by so much the more dishonour grieves. 
t Malim de me dici nullum esse Plutarchum quam Plutarchum esse malum, et pejus duco mala de Deo sentire quam Deum esse negare. De superstit.  We dishonour the Spirit: 1. Negatively, when we give not that esteem to his graces, comforts, ordinances, promises, influences, that we own, especially if our defect be common, as a King would take himself does honoured, if his proclamations, embasses, pardons, favours, should not be entertained with high respect, especially by such as are not only subjects to his power, but the objects of his special grace and favour; when the Sabbaths are not our delight, the word our treasure, the promise our joy, Christ our life; then is dishonour done to God, who made these ours by his Son's blood, and reveals, offers, and seals them by his spirit.  
2. 
Spirit dishonoured, First directly,  Postively, so we may be guilty of dishonour two ways.  

1. Directly,  
2. Occasionally.   
1. Directly, 1. When we have low esteems of the counsels and comforts of the Spirit, 
By low esteem of it.  when we accept them not gladly, keep them not diligently, being such precious fruits, of so inestimable mercy; if a friend send to his friend, his counsels of love, and the tokens of amity, and they be rejected, he counts himself dishonoured, much more in this case do we dishonour him who is so glorious and so gracious.  
2. When we prefer other things before him, 
Preferring other things before it.  as the wisdom of the flesh before his counsels, and sinful contentments, beggarly treasures, vanishing trifles before his comforts; what great dishonour then that the things of the world should sit in the throne, and the things of God in the footstool, that the slave, yea the enemy should have more respect than the supreme Lord?  
3. When we charge our failings upon the spirit, 
Charging our failings on him.  as if a subject should father his bastard upon the Prince; false opinions, boasting that we are taught of God; rash and precipitant fierceness, calling it the zeal of the spirit; licentious walking, styling it Christian liberty; lumpish uncheerfulness, titleing it godly sorrow; and presumptuous peace, naming it the comfort of the spirit: what is this, but to father error, madness, wickedness, and dull or sullen sadness upon the spirit, which is a spirit of truth, a spirit of holiness, and a spirit of comsort? 
Putting spiritual things to base employments   
4. When men put spiritual things to base employments, as when we use our knowledge, or any gifts of ability spiritually to pride, covetousness, fraud or any worldly end; 
u Lucernam sur accrndit ex ara sovis, etc. repentè vocem sancta misit rebgio; sceleste spiritu, culpam lues. in phaedr. fab. l. 4.68.  this is as if the sacred vessels in the temple should be put to common employments, or as if we should use the royal robes of a King to act a play. This was Simon Magus his sin, Acts 8. who would gladly have purchased those rare gifts of the spirit, 
Themistocles graecum apud persas interpretem intersici jussit, iniquum ratus graecam linguam in iesum Barbarorum convertere. Plu. in Them.  that he might seem some body, and enrich himself, and thus many even of the godly do much offend, putting forth their parts too much to their own advantage; now what is this but to serve thyself, of thy God, and to make spiritual gifts the price of worldly vanities? and what dishonour is this?  
5. When we are ashamed of the spirit before men, 
When ashamed of him.  as when we dissemble and hide our graces, lest we should be scorned, when we count it a dishonout to us to be judged and called spiritual, or persons walking in the spirit: were it not a dishonour to a Prince that a subject and servant should be ashamed of his master, his livery, and service? this is greatly threatened; Whosoever shall be ashamed of me and of my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy Angels. Mark 8.38.  
2. As the Spirit may be thus dishonoured directly, 
The Spirit dishonoured indirectly: when we occasion others todishonor him.  so also he may be dishonoured by us when we do such things as occasion it: As when by our faulty and unholy conversation we occasion men to think and speak evilly of God; thus did they whom God taxeth, Ezech. 36.20, 23. Rom. 2.23, 24. these things seldom go unpunished; if blasphemy be so heinous, than it must needs be a great sin to cause it. Now when we walk so as that we do either directly or occasionally work dishonour to the spirit, we grieve the spirit, and so procure the effects of offence and grievance; Gods withdrawing himself from us, and leaving us to the unhappy state of a withering and languishing spirit.   

CHAP. XVII. The second means of grieving the Spirit is disobedience and resistance of the Spirit.  
THe Spirit may be resisted in 

1. Others.  
2. Ourselves.    
The Spirit may be resisted in others, even by the godly. 
Spirit resisted, first in others.   
1. By envious workings against their spiritual gifts; when out of a displicency of mind against the lustre and life of grace and knowledge, 
By envying their gifts and graces.  which shines forth in others, we set ourselves with detractions, discountenance, defamations, that by such or the like sinful courses, we may cloud and darken them; we may and aught to emulate others, but not to envy any 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The mist. apud Plut. de cap. exhostib. util. : The root of envy is pride, the fruit is opposition; and this is a grievous sin, and a sin against the Spirit, tending to the nipping and weakening of grace in others; in which way we work against the Spirit; for what he builds we destroy, and what he plants we pluck up, and what he cherisheth, we withstand: But such envious spirits shall be brought low, for God gives grace to the humble: but he resisteth the proud, James 4.6.  
2. By stubborn rejection of the counsels of the godly, 
Rejecting their counsels.  especially the ministers: thus the jews are said to resist the Holy ghost Acts 7.51. because they rejected the Doctrine and counsel of the Holy ghost in his servants; when the Prophets spoke to them, it is said the Spirit spoke, and their disobedience is counted disobedience against the Spirit, Neh. 9.30. and though this be a sin of high nature, yet so have the people of Israel been transported through the heat of lust, that they have not only rejected the counsel, but have quarrelled also with him that gave it; so Asah did: the Prophet had reproved him for his fault in seeking to the King of Syria, and for this, Asah was wroth with the Seer, and put him in a prison house, for he was in a rage with him, because of this thing, 2 Chron. 16.10. When the Spirit comes in his servants, to convince, correct, persuade; and we grieve those by our slighting, refusing, and rejecting them, we grieve the Spirit. Luke 10.16.  
Secondly, we resist the Spirit in ourselves. 
The Spirit resisted in ourselves.  

1. By not doing good required.  
2. By sinning against light.  
3. By impenitency.    
1. When we hang off from that good to which we are strongly moved; 
Pro. 8.35.  so the Israelites were much pressed to repent and to turn from their evil ways to God, 
By hanging back when it draweth strongly.  yet were rebellious, insuasible, as God complains of them: Hear oh my people, and I will testify unto thee, oh Israel, if thou wilt hearken to me, etc. But my people would not hearken to my voice, and Israel would none of me; but what followed? So I gave them up to their own hearts lusts, and they walked in their own Counsels. Psal. 81.8, 11, 12. God dealt with them as the Physician doth with an unruly patiented, whom if he will not be ordered he gives up; here is a main cause why God hath retired himself, 
y Certissi●e noverimus nullum fidelium, a Deo nondiscedentem relinqui. Prosp. l. 2. de vocat. gent. c. 12. Fulgent. de re hac fusius. I. 1. ad Mon Deus nisi deserentem se non deserit— non nos deserit fons si nos fontem non deseramus. Aug. in Joan. 32  you have quenched and resisted his spirit which by inward pulsations and persuasions would have drawn you to a more holy walking, but you would not: but have withheld the truth in unrighteousness, Rom. 1.28. For this sin God gave up the Gentiles to a reprobate mind, 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to a mind without judgement, which could not discern things aright, but they called darkness light, and light darkness, their foolish hearts being full of darkness, yea he gave them up to most vile affections. And consider what a grievous sin it is to draw back from that holiness which God doth secretly draw thee to.  
1. It is contempt of his Sovereignty and Authority, 
It is contempt,  who is thy God and guide, 
Of his Sovereignty.  and to whom thou hast given up thyself, and who hath power to judge and condemn thee.  
2. It is a contempt of his goodness, 
Of his goodness.  for to what doth he call thee but to that which is thy good, thy peace, thy crown, thy life? If thou hadst followed the Lord wholly, how would he have filled thee with his goodness? he would have had thee nearer him, that he might have blessed thee with greater riches of grace and peace; and seest thou not how he leaveth others to walk in a woeful way of darkness and licentiousness? yet of his grace he came to call, and to draw on thy soul to more communion with himself: oh why didst thou so ungratefully despise such riches of mercy? how often hath he sought thee? how long hath he waited on thee? and hast thou contemned this abundant kindness?  
3. 
It is wilful disobedience  It is a wilful disobedience; because thou wast not only enlightened, but with frequent, long, and strong persuasions moved: and the more thy rebellion is voluntary, the more it is sinful, and causeth God to departed; he that sinneth against him, sinneth against his own soul, Prov. 8.36.  
4. 
It is enmity.  It is enmity against holiness, else it could not be resisted, resistance is between contraries, and if thou walk contrary to God, what wonder if he walk contrary to thee? Levit. 26.  
2. 
By lustings against light.  When a man sins against light and strong arguments of dissuasion 
a Parcit Deus eis qui mala faciunt potius ignoratione boni, quam appetitione mali Plut. de his qui sero, etc. : there are two degrees of sin.  

1. desire, by both the spirit is resisted.  
2. act, by both the spirit is resisted.   
Quest. Whether it be worse to will evil, than to do it.  
Answ. We must distinguish of the will.  
There is a will 


Incompleate,  
Complete.     
An incomplete will is that which is not fully and maturely set upon its object, and it hath these two things in it, or one of them: 1. it is not deliberate, but sudden, rash, precipitant; when a thing is not done out of judgement and reason, it is not fully voluntary; thus that which is done out of passion, as fear, anger, etc. is not a complete act of the will, because not deliberate. 2. It is not determinate, so not so much a will as a velliety, which is not a full tendency of the heart to a thing, but a weak, mixed, checked, fluctuating inclinednesse to it, the will not going fully one way, but as it hath something to persuade, and something to dissuade, so it is divided, partly willing, and partly nilling.  
These things premised, I say:  
1. That the greater sinfulness in any act is from the will; for 1 some acts which are materially evil, are not formally evil without the will; as if a man working with an axe kill a man, though killing be materially evil, yet if the will had no influence into the fact, it is not murder, Deut. 19.5, 6. so happily Lot's drunkenness: 2 All acts which are formally evil, are made more sinful, by how much the more the will is in them. 
b Dionysius cum au diret duos dese male dicentes, ebriosum et sobrium; bunc utineptum, illum vero ut malevolum demisit. Plut.   
2. That a determinate will to sin, though without the act is more sinful, than an act of sin without a determinate will; because he that is fully willing, sins as much as in him lieth, 
c Qui hominem non occidit. sed vulneravit ut occidat, pro homicida est. Element. Jur. part 4. §. 9  and though the act be wanting, yet it is not from any reason against it, but from some other cause, as it may be it is out of his power, or appears very hurtful, bringing shame, pain, damage, danger, or the like; as he sins worse that is purposed to deny Christ, though yet he have not done it, than Peter who did deny him in act, but not with a full will; where sin hath the full consent it is an absolute Sovereign, but where it hath the act, but not the consent, it is but a tyrant, which prevails not so much by its own power, as by the weakness of its adversary, and the concurrence of external help.  
3. 
A sin wilful most sinful.  That a sinful act with the will is most sinful, because there is an actual concurrence of the whole man to it, yea, and this argueth a great sinfulness in the subject, for lustings to sin are less evitable than acts, therefore not only to conceive sin, but to bring it forth argueth a greater power of sin: there is more against acts of sin than against inclinations and desires; many respects keep men from doing evil, that cannot prevent motions to evil, so that sin ruleth much in such an one, as willingly commits it.  
Now when the soul hankers after sin, in frequent, potent, and allowed lustings unto it, the spirit is resisted, 
For the spirit is resisted in respect,  and so grieved; the spirit is resisted in three respects.  
1. In respect of the rule, the word, 
Of the rule  which is the law of the spiritual kingdom, which is a pure and perfect law, not only ordering and judging the external acts and issues of the heart, 
Grace.  but the motions and lustings also, requiring not only abstinence from sin, but death unto it, Eph. 4.22. Gal. 5.24.  
2. In respect of grace, 
d Ineadem specie pecoati gravius peccatfidelis quam infidelis. A qui. in Rom. 8. lect. 1.  which is a principle disposing against sin, this is checked; and the light and lustings of it, are overswayed through the rebellious disobedience of the heart.  
3. 
Inward workings.  In respect of these inward operations and workings of the spirit, by which he excites and quickens the new man to newness of life; 
e Vniuscujusque Casus tanto major is est criminis, quan opriusquam cadevet, majoris erat virtutis. Bern. de inter. Dom. c. 50.  his counsels are repelled, his comforts rejected, his rebukes contemned, his offers disvalue, all coards are broken, and the soul like a prevailing stream bears down all.  
2. Secondly, men resist the spirit by doing evil: this is a further degree, when men not only lust unto sin, 
Spirit resisted by doing evil againstlight Especially when,  but fall into it; here sin is perfected: these things grieve the Spirit, Ephes. 4.30. especially,  
1. 
The acts are for kind grievous.  When the acts are for kind grievous, such as are the manifest deeds of the flesh, Gal. 5.19. and those pollutions of the world, 2 Pet. 2.20. these are worse; 1 because the godly have morestrength against such, then against sins more spiritual: 2. They are most contrary to grace, 
To the shame of religion.  for they are contrary to nature.  
2. When to the shame of religion, open sins are provoking sins, because they feed and quicken that malice that lieth in the sons of Belial to reproaches against godliness, and lay stumbling blocks in others ways, so crossing the Spirit in the great work of turning men from sin, because men are hardened, and set further off when they see such wickedness in them that are godly: This was their sin that caused God's worship to be despised. Mal. 1.9. This bath been by your means, and will be regard your persons, saith the Lord of hosts?  
3. 
Relapses.  When the sins are such as he hath often fallen into, and often confessed and bewailed; iterated sins are double sins, as it is in figures, the addition of any one makes the number ten times more, this strikes deep, that having been often in fault, and often freed; yet a man should sin again, this was that which made Solomon's sin of a deeper die, that he had found mercy: The Lord was angry with Solomon, because his heart was turned from the Lord God of Israel, which had appeared unto him twice. 1 Kings 11.9. So Ezra confesseth the grievousness of sin, being committed after pardon After all that is come upon us, for our ev● deeds, and for our great trespass; seeing that our God hath punished us less they our iniquities: and hast given us such deliverance as this, should we again break thy Commandments, and join in affinity with the people of these abominations, wouldst thou not be angry with us till than hadst consumed us, so that there should by no remnant nor escaping? Ezra 9.13.14. Concerning the sin which the people of God committed before the Captivity, God gives them especial charge. Thou shalt not commit this lewdness of a thine abominations. Ezech. 16.43. who then a man after mercy, begged, and graciously renewed, he shall again transgress, this is high rebellion. So Mal. 2.13. etc.  
4. 
When such as a man hath suffered much for.  When a man hath suffered mu● for his sins, many rebukes from heaven checks from conscience, frowns from men, stripes from God, yet willing returns to do this evil; this was the great impiety in the wilderness, the though often reproved, yet they sin in like kind again and again, They have tempted me these ten times. Numb. 14.22. this was in Nebemiahs' eye the great aggravation of their sin, that after they had suffered so great miseries, They did evil again before God. Neh. 9.28.  
5. When the acts are frequent, 
When often committed.  though in their kind less abominable than many; many smaller sins may amount to as much as a great transgression, yea often lesser evils provoke most 
f Quo levius mandatum, co graevius peccatum. , as we say to our friend, would you stick with me in so small a thing? so God takes it ill, when in things which are more in our power, we transgress, for it proceeds from much neglect of him; and it is more that he should be neglected by his children, then that his encmies' rebel.  
6. When the occasion is less, 
When occasion small.  the sin is the greater: adam's turning from God for the forbidden fruit, so small a matter, was very grievous; the less a man is tempted, the more voluntary is his sin, and so more sinful.  
7. When it is a leading sin, as 1. 
When it is a leading sin.  when by a governor, or minister, whose example doth much, especially if such a one sin in drawing others to sin, this God will punish, as in Aaron who was not only an occasion, but a cause of the people's Idolatry, by the Idols which he made. Exod. 32.4. So Mal. 2.7, 8, 9.2. When it is the first transgression, and breach of a law: so Nadab and Abihu for offering strange fire, were judged of God. Levit. 10. So Vzzah for touching the Ark. 1 Chron. 13.10. As in civil States the first breach of a law is often punished with exemplary punishment: it is a dangerous thing in a common wealth to be the first man in a rebellion, and to break the ice to others.  
Thus you see how the Spirit may be resisted and grieved many ways, and for such causes, as the outward man is often left unto great calamities, so the inward man is afflicted with great miseries, through Gods departing from it: when the soul joins itself to other lovers, then comes a kind of divorce and God saith of a man as he did of Ephraim, Ephraim is joined to Idols, l●● him alone. Hos. 4.17. Let him god on in his way, let his soul whither, let his lusts prevail upon him, let nothing do him good.  
3. Men resist the Spirit, 
Thirdly, the Spirit is resisted by voluntary impenitency.  when they bear up themselves with fearlessness, boldness, shamelessness, and impenitency in their way, ospecially when they are strongly called and urged to repentance: as the authority of a Prince is two ways resisted.  
1. When men willingly transgress. 2. When they bear up themselves impudently and stubhornly in their transgression. So God is not only opposed and affronted by disobedience, but also by impenitence: and indeed there is more provocation in a fault when not bewailed, then in a fault when it is committed; to a good disposition, he that is penitent is in a sort innocent, humble confession is a kind of satis faction, but stoutness and stiffneckedness increaseth rage: For impenitence is,  
1. A continuation of the offence, 
For it is 1. a continuation of the offence.  he is still in the offence, his heart is with it, and in interpretation of Justice, he doth sin continually, that reputes not; Repentance breaks off the foul from it, but impenitence is a continuing it; disobedience in committing sin, is like the falling into mire, & impenitence is like the lying in it.  
2. 
2. A justification of the offence  Impenitence is a justification of the offend; for he that reputes not, acknowledgeth no offence: when a man apprehonds that he hath done evilly, this breeds shame, sorrow, which ever arises as high as the sight of the sinfulness of sin; so he that is not ashamed, seethe not the evil that he hath done see it in the Jews, No man repent him of his witkednesse, saying, what have I done? Jer. 8.6. they being a stiffencoked people, were far from judging and condemning themselves, yea they excused themselves and pleaded their cause as if they had done nothing worthy of such ovils as the Prophets threatened; yea, they argue the matter with God hand to hand. O ye Priests that despise my Name, and ye say, wherein have we despised thy Name? Mal. 1.6. Ye offer polluted bread upon mine Altar, and ye say, wherein have we polluted there? v. 7. Ye have wearied the Lord with your words, yet ye say, Wherein have we wearied him? Chap. 2.17. Return unto me, saith the Lord of hosts, and I will return unto you; but ye said, Wherein shall we return? Chap. 3.7. Ye have rob me; but ye say, Wherein have we rob thee? v. 8. Your words have been stout against me, saith the Lord, yet ye say, What have we spoken against thee? v. 13.  
Thus an impenitent person justifieth himself, and this provokes highly, especially where the fault is, 

1 Great. as it is here.  
2 Clear. as it is here.    
3. Impenitence is disloyalty, yea, 
Greater disloyalty than the act.  greater than an act of offence, for a man may offend out of fear, hope, rashness, ignorance, etc. but he that is wilfully impenitent hath a disloyal spirit towards his God.  
1. Here is little love, 
Impenitents are disloyal, having 1 Little love. 2 Little fear.  for love would meltand draw the heart back to God.  
2. Little fear, for this would make a man serious in consideration, humble in confession, and fervent in supplication that his sin may be pardoned, and favour restored.   

CHAP. XVIII. Persuasive considerations to move men to study the preservation of communion with God.  
NOw having treated of the causes of the sad loss of God's quickening presence, I come to consider of the cure and because as some are actually in this miserable state, and all are potentially in it, that is, though they are not in this manner deserted, yet they may be: I will accordingly prescribe rules, 

1 Preservative for all.  
2 Restaurative, for such as are in this state.    
In the former I will propound something, 

1 For persuasion.  
2 For direction. 
Labour to maintain communion with God: for,     
That which I persuade is, that men would labour to maintain a constant communion with God, consider  
1. 
You may lose much.  You may lose much of God, as I have declared: the best may be in this case, therefore be not secure; 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Greg. Naz.  though thou sailest now with a full gale, thou mayst be becalmed, thy mountain is not so strong but it may be shaken, 
h Animi motus & mores suum habent orbem, raroque consistunt. Cun. de republs. Hebr. lib. 1.  dangers should make men wise, especially so great as this; though the promise assures thee of life, yet thou art not out of danger of sickness, thou caryest a backsliding heart in thy bosom, and there are seducing spirits (many Legions) which seek to cloud the day of thy spiritual prosperity: therefore watch, that you enter not into temptation. Mat. 26.41. But work out your salvation with fear and trembling. Phil. 2.12.  
2. You may lose that quickly which will hardly be recovered; 
More than will easily be recovered.  a Ship is easily born down the stream, but it is hardly fetched up again; the Philosophers tell us that the way from the habit to the privation, is easier than the way from the privation to the habit; as a man may easier make a seeing eye blind, than a blind eye to see; a man may soon put an instrument out of tune, but not so soon put it in again; a man may lose more strength in a day's sickness, 
i Corpora tarde augescunt, at cito extingunntur, citius templum à Romanis destructum, quam à Iudaeis structum. Savan.  than he can recover in many days of health: Therefore when thou art mounted aloft by plentiful supplies of grace, as upon eagle's wings, take heed of falling, for it is easier not to fall, then to rise; if thou provoke thy God to retire, it may cost thee many prayers and tears to get him to return, when thy lusts begin to stir, and to be armed with a new strength; these monsters will cost you labour and sweat to muzzle them, & subdue them: it is easier to keep out an enemy, then to expel him; a man may better keep an estate then get it: how did the Church seek Christ before she found him again? Cant. 5.  
3. 
It will be grievous.  The loss will be grievous, it is most miserable to have been happy: 
k Miserum est fuisse beatum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl. ep. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Eurip. in Hec. acriores sunt morsus libortatis intermissae. Cic. in Offic.  when you have found the sweetness of God's presence, it will be a bitter thing to lose it.  
4. 
It's possible to keep it.  It is possible to be kept, it is a comfort that care will keep it.  
Object. But few do maintain a constant communion with God, but do at one time or other fall behind hand.  
Answ. 1. This doth not argue it impossible, but difficult.  
2. The more difficult, the greater care is required, and a wise man stirs the more when a case is difficult.  
Object. But God doth sometimes of his own pleasure shorten and diminish the influences of his Spirit, 
l Animus fortis crescit inipsa rerum difficultate. Bern. ep. 256.  even because he will, and that for ends best known to himself.  
Answ. 1. If it be not for your default, it is not lost by you, though in such a case it be lost to you, because you have it not, yet you have not lost it, & so it is without sin to you; as it is in bodily health, if it depart, but not by our default, by want of due care of it, we sin not, it is our present affliction, not our fault.  
2. Whom God hath so left, he hath not left in that manner as he doth others, as we may see in examples. 1. He denyeth not a general assistance, but a special; that is, he withdraws not all those workings of his power, by want of which an universal weakness and dcadnesse overspreads his servants, but in some particular case only, as in Peter; Christ did not leave him to a general declension, but to a particular slip. 2. He did sooner return to Peter, and caused Peter to return to himself. 3. He communicates more to them afterward: so Peter gained by his loss.  
3. We are not so much to mind what God doth in the way of his free pleasure and absolute sovereignty, as what he doth in ordinary; nor so much what he will do, as what he will that we shall do: nor so much what the Issue of our work shall be, as what our rule is. This out of doubt we shall find by an holy walking, even more of God, if not at this time in this thing, in this kind or in this measure, yet in another, for our labour shall not be in vain in the Lord. 1 Cor. 15.58. It is possible and frequent to find little strength in some case, and much in another: it may be thy lusts may be working, but thy heart melting, fearing, mourning, warring, praying, and abounding in much spiritual life: it may be in afflictions thou mayst have more sorrow and unquietness of heart, being not so abundantly filled with spiritual comfort; but this may be recompensed in much meekness, humbleness, hungering after God, dependence upon him, etc. God will not be wanting to thee that failest not thyself, if thy love be constant to him, much more is his to thee: we say love descends stronglier than it ascends, the father loves the child better than the child loves the father; God's love begets ours: therefore it is not only a preventing love, before ours, but an excelling love, above ours.  
5. 
It is an excellent thing: in respect of 1 the means. 1 Christ.  Consider the excellency of enjoyment of God.  
1. In the means of it, 1 the Son of God died to obtain it, his blood was poured out, that there might be a way for man to have Communion with God: we are made near and have access to God, and favours from God, at no less price than the blood of the only begotten Son of God.  
2. The Spirit himself is employed to pour in the treasures of divine grace. 
2 The Spirit.   
3. All the Prophets, Apostles, Preachers, yea, 
3. All ordinances.  the Word and Sacraments are the instruments of conveyance of this high favour.  
It must needs be of great worth and excellency, 
In respect of the effects. 1. Comfort and happy concord.  for the effecting of which, such high persons, and excellent means are employed.  
2. In the effects. 1. It brings great peace and solace, because it sets the soul in an harmonious state 
m Omne bonum concordiae cognatum est. Spond. in hom. Ilia. 2 .  
1. A man carried on in a heavenly course, by a divine hand, hath concord betwixt Conscience and himself.  
Conscience, 
Betwixt conscience and himself.  as it is a tutor for instruction, so is a task master for exaction; as it shows what we own, so it demands it: now when a man hath his rent ready for his Lord's Bailie, he is not molested. Conscience will murmur and grumble if a man come short, 
n Mens conscia verbere caedit occultum quatiente animo tortore flagellum. Juven. de improb. Sat. 13.  but holy walking keeps peace.  
2. Concord betwixt the affection and condition; that is, when a man enjoyeth God, 
Betwixt the affection and condition.  he hath what he would have: now if a man have what he loves, he is satisfied: as if you give a poor man riches, his heart is eased. Whom doth the godly man love and desire in the world more than God? Psal. 73.25. he is his light, life, strength, Joy, all in all to him. Col. 3.11.  
3. 
Betwixt inclination and action.  Concord betwixt inclination and action; when a man hath a principle that disposeth him to holiness, and yet is hindered or perverted, this is a sickness and pain to the soul; as if you stop water in its course, it is full of unquietness: therefore when by divine assistance the soul is loosed of her bonds, and freed from impediments of running her desired course, it is peace.  
4. Betwixt hope and reason: 
Betwixt hope and reason.  if a man's ways be not exact, reason will give check to hope, and fear and anxiety will break in, and it cannot be peace; but where reason concludes for hope, apprehending not only the excellency of the end, and the possibility, but the probability and the certainty; if hope expect, and the understanding dispute against it, going about to overthrow its title, it cannot but breed trouble: supplies from heaven will prevent this: for these supplies keep the soul in her way, and the way leads to the promise, and the promise strengthens hope, and in this way reason will join with it, the understanding will see all clear, and so the heart will be quiet.  
5. 
Betwixt the ordinances and the heart.  Betwixt the ordinances and our hearts; this concord lieth not only in this, that a man shall more prise them, but also that he shall receive more by them. For,  
1. The heart doth more sympathise, with than, it is more receptive, God's presence in the soul doth capacitate it, it makes it more meet for the Gospel; and as wood that is dry will take fire more than wood that is wet, because it is nearer the nature of fire, so the heart draweth more life, and partakes of the power of ordinances, by how much the more it hath a preparedness through grace.  
2. Where God is present in the soul, he is present in the ordinances; as all the servants are ready to serve him whom the master honours: God hath a more full command of all then any Sovereign, and if he will that the means of grace shall bring in much of heaven, it will be done: and where a man is thus feasted with the fat things of God's house, it is a great solace to him, partly because the things themselves are excellent, and partly because they are testimonies of Gods special favour and grace.  
6 Concord betwixt duty and ability: it is a great discomfort, when a man seethe his way and cannot walk in it, or when there is that disproportion of strength to his work, that he doth it not without much contention, difficulty, weariness; but when a man is able, than he is merry at his work, his labour is no pain; having the help of a God of power, He runs and is not weary, and walks and faints not. Esay 40.31. That is done with alacrity which is done with facility.  
7 Concord with the Saints: 
With the Saints.  holiness is their proper quality, and therefore the more holiness the greater agreement, there will be a sweet consenting, and concentring with them; your motion on and theirs, your hearts and theirs your end and theirs will harmonise so sweetly, that you shall have their counsel, countenance, company, comfort and it is a great solace to have communion with them, who are so near ● God, and so full of God.  
2 It brings glory. 
Effect, glory. 1. A glorying spirit  1. A glorying spirit that is, it worketh joy and triumph i● God, when the soul is carried in a holy course, the presence of God is so dear and the contentment and sweetness o● his way so precious, that he not only blesseth his God, but he also blesseth himself in his God, he seethe that Gods with him, and this is a sign of his favour For wherein shall it be known here, that and thy people have found grace in the sight? is it not in that thou goest with us Exod. 33.16. And so a nobleness o● spirit is begotten in him, through which he is set above the world, so the through his God, whom he finds better than a thousand worlds, he tramper upon the world 
o Moreus Galeacius said, He that counts all the gold and silver in the world worth one ●● Communion with Jesus Christ, is worthy to be accursed. . Rom. 8.31. And neither enticed with hopes, nor detered with fears, but like a conquering Champion breaks through the armies, and hosts of the world; what need he fear the assaults of creatures, that hath with him the power of the Creator? and how is he armed against all trouble, That hath the spirit of glory and of God resting upon him? 1 Pet. 4.14.  
2 It is an honour to a man to be full of grace, and full of life; 
It is an honour to have God dwelling in us.  if reason which is but humane, do exalt a man so much above the beast, then how much more doth grace, which is divine, exalt the Saints above men? yea, if those ornaments of the reasonable creature, which are gotten by humane endeavour and are common to all, be such a crown of glory, what honour is it to have the Spirit of God, making the godly the tabernacle of his rest, and filling them with the glory of his presence, and the blessed operations of his grace? To be trees even green and flourishing, filled with fruits of grace, to receive daily from heaven that which excels the Crowns of Kings, to have Christ under thy roof, supping with thee? Apoc. 3.20. To sit down daily, not only with Abraham Isaac, and jacob, but with Christ himself, to be led into his wine-celler, to have the mighty God walking with thee, what glory is all this to thee, which is the highest honour of the Angels?  
3 It is an honour to have God coworking with thee, 
Honour to have God working with us.  his hand with thine: a man would think it an honour to be with Princes in employment: while thou enjoyest inward quickenings and assistance, as heaven joins itself with thee, so thy work appears to be a noble employment, and a service acceptable: As the sacrifice of Abel, Gen. 4. had this testimony of God's acceptance, fire came from heaven upon it; as also afterwards in the Law: Levit. 9.24. So when God enkindles the soul with his Spirit, for spiritual Sacrifices, it is a sign that they are accepted of him. The Apostle by this proves his Ministry to be of God, and according to God because God did work in him, and gave him sufficiency to those great things. 2 Cor. 3.  
6 Consider there is a necessity of divine assistance; 
It is necessary to have the assisting presence of God.  we are not like a Ship rigged and fitted, and sent out to Sea, and so left to shift for itself, but God is our continual Pilot, and that power which wrought at first unto the working of Conversion, Ephes. 1. worketh still, Col. 1.18. unto fructification, augmentation, and perseverance; what need we have of the help of this power may appear, if we consider: 

1 That the most excellent Saints have failed, 
The best have failed without it.  when they have been left to themselves.  
2 That our task is great. 
Our task great.   
3 That our strength is small.    
1 Through the debility of grace received; 
Our strength little. 1 Grace low.  It is but little which we have attained, and grace being so imperfect, there remains in us a proportionable 

impotency to good.  
enmity to good.    
2 Through the measure and mixture of a contrary principle; 
There is a contrary principle.  the flesh so rooted, so potent, so overspread, so active, so chayning and pressing down, Heb. 12.1. that the Apostle not only saith, we cannot do what we would, Gal. 5.17. but also that himself cannot, his sin like a tyrant leading him captive whither he would not. Rom. 7.  
3 Through exigences in our way, 
Exigences many.  great fears, straits, extremities, which without the help of the Spirit, we could not pass through.  
4 Through Satan's mighty and subtle tentatious; 
Satan mighty.  all these, inherent corruptions, difficult occurrents, Satan's workings meeting with small measures of grace, must needs prevail unto grievous consequences without the support of the hand of the Almighty. 
But at sometimes especially divine assistance is most necessary.   
And though we stand always in need of a divine presence; yet at sometimes especially.  
1 When we are put upon some special service, 
In some great service.  as Abraham, who was to leave all and to go he knew not whither. Gen. 12. how would reason and affection have barred and blocked up his passage, if he had not been mighty through God; so in that other business of sacrificing his son. Gen. 22. Ezra when he was to take a long journey by a way that he knew not, asked of God a right way and safe protection from the hazards that he might meet. Ezra 8.21, 22. and when our path is not a beaten way, or when it is a difficult way, and we are put upon new and special service, then is a time to crave the aid of God.  
2 When there is some eminent weakness, 
When there is some eminent decay  and decay grown upon the spirit, by a customary carelessness, and long negligence in the way of holiness; in such a case a man is like one in whom nature is so oppressed and overmastered by the strength of a disease, 
Vide Them. sum. 1.2. q. 109. a. 7. Greg. de Valent. t. 2 disp. 8. q. 1. punct. 8.  that without the help of the Physician he cannot recover: this David found in his declined estate, which made him pray that God would set him right, restore and establish him, 
When some Justice hath recovered.  Create in me a clean heart oh God, and renew a right spirit within me. Psal. 51.10.  
3 When some lust hath 
p Peccato in consuetudinem verso, nisi ineffabili divinae gratiae miraculo non resistitur. Bern. apud Guilielm. Paris. de tentat. & resist.  recovered strength: when the Jebusites have made inroads upon Israel, and Babel hath prevailed upon Zion; then we need the help of the Spirit to charm down these spirits, to hush these winds, to deliver the poor captive out of chains; if lusts prevail to lead captive, they will easily hold fast in captivity, and except redemption come from heaven, how should a feeble soul quit itself out of the jaws of Lions; yea, out of the hands of the powers of darkness?  
4 In fierce assaults, 
In fierce assaults.  and strong tentations 
q Vis. Parisiens. de tentat. & resist. ; when Satan layeth siege to the soul, shooting his fiery darts, and using stratagems of policy, joining his endeavours with our corruptions, as wind with tide; then we have cause to pray as David, Hold up my doings in thy paths, that my footsteps slip not. Psal. 17.5. The Apostle also found he had need of help from heaven when he was assaulted; and therefore he prayed thrice, that the thing that he feared might departed from him. 2 Cor. 12. Christ hath taught us to pray daily, Led us not into tentation 
r In Mat. 26.41. Debuit juxta vos dieere non quidem surgite & orate, sed surgite & resistite, inquit Hieron. contr. Pelag. lib. 2. jubet orare ne intentationem ducantur, i. e. ne ab ea vicantur. Aug. lib. de corr. & great. cap. 6. , for it is dangerous; and then tentations are most dangerous, when 1. most suitable, when Satan joins with our disposition or constitution. 2 continual. 3 when opportunity and power is greatest.  
5 In great afflictions, wants, pains, 
In great afflictions.  dangers, persecutions, it is hard to endure fights of afflictions, to suffer great and sore evils, especially when they are multiplied and continued, whether our sufferings be corrections from God, or persecutions from men, we need then a greater strength than our own, for we see in both how the greatest champions have been foiled, when God hath for a time retreated, and left them to try it out in their own strength: job, the mirror of patience was overtaken with much impatience; and Peter that man of courage 
s Quosque neges unquam posse jacere cadunt. Ovid. am. lib. 1. , was overmastered with cowardice; the one so far, as to quarrel with his God, the other so far, as to deny his master; and these things are written for us 
t Vtruina majorum sit cautela minorum. Greg. Moral. David amieus Dei, & Solomon amabilis ejus aucti sunt.  & ruinae nobis ad cautionem, exempla praeberent. Hieron. t. 1. ep. 9 Ad hoc peccata illorum hominum scripta sunt, ut Apostolica illa sententia ubique tremenda sit, qui videtur stare, videat ne cadat. Aug. de doct. Christ. lib. 3. cap. 23. .  
6 When the means of grace are cut off from us; 
In want of means.  these are the food of the soul; and when these fail, it would be with the soul as with fire, which by withdrawing the fuel would be extinguished; or as with the body, which by want of nutriment would be famished. A garden, if when the heavens drop not in sweet showers, it be not watered by the Gardener, withereth; this is our comfort, that though when the means of spiritual life are afforded, we must expect all supplies in that way, yet we are not set in such an absolute dependence upon them, but that through God, when they are wanting we may be sustained: Light in the present ordinary course of nature comes from the Sun and Stars; yet God gave light at first to the world, when yet they were not created, Gen. 1. So when the Sun and Moon (the means of knowledge) shall not give light, The Lord shall be to thee an everlasting Light, and thy God thy glory. Esay 60.19. but if God should not feed us himself, when with Eliah we are in the wilderness, how should we subsist?  
7 When inward comforts are suspended, 
When comfort is suspended.  and the streams of living water flow not from the well of life, when storms and tempests arise, and the waters of Marah overflow; then if God do not uphold, the soul sinks in the deeps, as David. Psal. 69.1, 2. Heman. Psal. 88 job 1.6. In times when the sweet gust and taste of those things which did refresh the heart are cut off: if God put forth himself in a way of help, the thirst and labour of the heart, will be much after God. Psal. 63.8. but if God withdraw his hand, either the heart lieth sleeping and feeding upon inferior things, like the Prodigal, who when he had not bread, fed upon chaff and draff; or else it faints in discouragement, hangs the wing, and lieth in fruitless and mournful dejectment, either fearing to draw near so great a God, or thinking it in vain to stir. It is hard to live by faith, when all sense faileth, and to retain a living hope, when fears break in like a flood.  
All these things considered, doth it not much concern us to endeavour to keep the good hand of God with us in all our ways? Let this suffice for persuasion.   

CHAP. XIX. Directions how to retain a divine quickening presence with us.  
THe next thing is, directions how we retain the happiness of divine assistance;  
1 When you have it, 
Direct. Acknowledge it.  acknowledge it.  
1 With thankfulness: prise it, for it is a precious mercy, it is a multiplied favour: 
With thankfulness.  how much have you in this one thing? All the comfort and sweetness of duties, the quietness and liberty from lusts, the fruit and efficacy of ordinances depends upon this; if God hold back this one mercy, all these are gone: consider what a difference is in yourselves and ways, when you are carried in the gracious arms of God your helper, and when you are left to walk in your own strength. Oh how great is God's goodness to you! he calls upon others for the same things, and Conscience stands as Pharaohs taskmasters, requiring the tale of bricks, but not allowing straw, it impels and presseth, but gives no enlargement of heart, and buffets and wounds them for neglect; as the hard Creditor that taking the poor debtor by the throat, saith, Pay me that thou owest me, but yields him no power to do it: thus God might deal with you also, for he oweth not assistance to us, but we own obedience to him; remember we had power, and it is just to demand what we cannot do, because the weakness that is in us is of ourselves; we have impoverished ourselves: Therefore when in much mercy he puts forth his hand into the work with thee, be very thankful. If the work be not done, he is no loser; if done, and well done, he is no gainer. job 22.2. Chap. 35.6, 7, 8. Psal. 16.2. But the gain is all to thee, all the good that comes by it is to thyself.  
And this also take into thy thoughts, it is a sign of great loving-kindness; consider the infinite distance betwixt thee and the great God; would a King sit down to work for, and with a mean man in his trade, to help to maintain him? one thing more I add, that you have cause to be thankful, because by this God testifieth his acceptance of thee and of thy way, or else his hand would be fare from thee: get therefore and keep thy heart in a thankful plight: this is one way to continue it.  
2. 
With faithfulness.  With faithfulness: take heed of taking from God to set up thyself, 
u jovi custoditemplum, seque in sinu Dei sacravit Domitianus, quod ipsum in se ditione Vitelliana conser vasset. Sueton. in Domitiano. Huc omne principium, huc reser exitum. Horat. l. 3. od. 6.  put not that to thy account which belongs to him; take heed of sacrificing to thy strength, or parts, acknowledge that all the excellency of all thy actions is of him. God is very jealous of his honour, 
x Agasi cles extorris est sactus, quod tripodem quem ipse ludis obtinuerat, non dedicasset Deo. Herod. l. 1.  and (as I have said) oftentimes leaves his people to feel their own weakness, because they honoured not his strength: If the faculties of thy soul bring in willingly and plentifully, offerings unto God, say as David, when so much store with much freeness was brought in by the people to build the Temple. Now our God we thank thee, and praise thy glorious name, for who am I and what is my people, that we should be able to offer so willingly after this sort? For all things are of thee, and of thine own we have given thee; O Lord our God, all this store that we have prepared to build thee an house for thy name, cometh of thine hand, and is all thine, 1 Chro. 29, 14.16. So the Apostle, when in that distress before Nero, he was so courageous, did not ascribe it to his own strength, but acknowledged that it was the lord The Lord stood by me and strengthened me, 2 Tim. 4.17. It was his way to strip himself, and to cast the honour of all his ministry, and actions upon God, By the Grace of God I am that I am, 1 Cor. 15.9, 10. 
y Si quid enim recti gerimus, Domine, auxiliante te gerimus: tu corda moves, etc. Prosper.  and you see with how full a gale of Divine grace he was carried in all his way. Learn therefore in all things, wherein the excellency and life of grace shines forth, to know, that as the stars shine not by their own light alone, but by a light which they have from the Sun: so thy lustre and vigour in thy way is not of thyself, but from him who is thy life; that thou mayest not draw down that to the feeding of thy pride, which should be to the glory of God. 
z Si aquam hauris puteum corona: Fontinalia festus erat Dies Romae, quo in foutes coronas projiciebant, puteosque coronabant. Varro. l. 5. de lingu. lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  what ever thou dost, when ever thou art carried through any service, still say as the Apostle, Not that we are sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God, 2 Cor. 3.5. I may say in a spiritual sense, as Solomon in a natural, Honour the Lord with thy substance, and the first fruits of all thine increase, so shall thy barns be filled with plenty, and thy presses shall burst out with new wine. Prov. 3.9, 10. As by the first fruits they acknowledged, that all was his, and that it was not their tillage and labour, but the influence of his blessing, which caused the fields to be clad with grass, and stored with corn; so do thou acknowledge that it is not any thing in thee, but all of God, that thou bringest forth the fruits of righteousness, and then his promise is to be with thee, and to make thee to abound still, and to bring forth more fruit, Psal. 73.23, 24.  
2. Use his help, when he comes with excitements and enlargements of heart, 
Direct. Use it when you have it.  turn not back the inspiration of the Almighty: quenching the spirit is often the cause why God shuts in his Spirit. I have spoken of this before, but I will add somewhat more here in discovery show men sin against the Spirit. Know therefore that thou mayest grieve the Spirit, 
Grieve not the Spirit.  not only by doing evil voluntarily against knowledge; but also by 

omitting good.  
remissness in good.    
1. By omitting of a known duty, 
By omission of duty.  when God showeth you what is good, and stands ready to help you, if you walk not in your way, you provoke him to leave you; and because this is ●n evil so incident unto men, through doth and worldly affections and distractions, I will briefly declare, 

1. the sinfulness, of it.  
2. 
For 1. It is sinful. It is a denying of God's due.  the foolishness, of it.    
First, It is a denying of God his due, a withholding from him that which ● due to him, as you are his creatures, sovants, children, a people in covenant he comes not to you as that cruel sovant, to his fellow servant, Matth. 18.28, 29. but he entreats and graciously moves for his own, he forgave you all your former debts, and now though ●● might demand the whole, yet he is content to take it, as you can pay it; and will you now deny him? the flesh cal● and you yield, the world command and you obey, yet you are not debtor●● these, but to the Spirit, Rom. 8.12. God comes with one hand to give, as w●● the other to take; and he gives more to you, than he demands of you ●● gives you leave to ask him what s●● you will, Matth. 21.22. and is not b●● ward to hear, He doth not turn ba●● your prayer, Psal. 66.19, 20. he n●● have said upon your praying to him Solomon of Adoniah; God do so to ●● and more also, if Adoniah have not sp●● this word against his own life, 1. King. 2.18. And if he should shut out your prayer, what a sad case would you be in? therefore be not of a withdrawing heart, to deny God: Consider further, when you do neglect and refuse to do your duty; you deny his Sovereignty, and in effect you say as Pharaoh, Who is the Lord that I should obey his voice? Exod. 4.3. and as those rebels, this man shall not have dominion over us. Luke 19.14. And your denying of God in this kind, 
Your denial worse than the denial of of others.  is worse than when the vicked and such as are forsaken of him do deny him; for  
1. they stand not so ●ngaged unto God, God hath not paid so dear for them, 
You are more engaged.  he hath not done that good for them that he hath done for you, they have not so given up themselves to him as you have done, yet than they do not what they know, he visits their sin upon their heads. God took the Kingly throne from that great King Nabuchadnezzar for his sin, and so God dealt with his son Belshazzar, the reason you may see, Dan. 5.22. Thou, O Belshazzar his son hast not humbled thy self, though thou knewest all this.  
2. 
You deny God in a sinal matter.  You stand with God for a small matter, having given up yourselves to God; if a man sue to a woman, hetaketh it not so ill, that she will not bestow herself upon him, as being his w● that she denyeth him some particula duty.  
3. 
You have found muchgood in the way.  They never knew that of God, not of his way as you have done, they think it is a hard way, and that God is an hard master, but you have found much good. 1. A gracious assistance, God meeting you in the way with a gracious hand of help: 2. A sweet recompense, the work hath been your wages, it hath brought meat in the mouth; 
There may be special and great sinfulness in omission.  therefore it is very sinful for you to withdraw from the way.  
Secondly, there be other particular aggravations of thesinfulnesse of this, respecting the 

duty, 
In respect of the duty.   
neglect.    
1. In respect of the duty, omiss●● becomes more sinful. 
When the duty is of, great importance.   
1. When the duty is of great importance, when much hangs upon it; a 1. the duties of public places, Magistracy, or Ministry, for if such be neglected much evil followeth; 2, the duties that have greatest influence into the life of a Christian, as meditation, searching the heart, repentance, etc. If these be not done, God loseth his due many other ways, because the spirit and life of other duties depends upon these; all duties are necessary, but some are of more importance; there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these things must be especially minded, Matth. 23.23. Luke 11.42.  
2. When the duty is much enforced, 
When much enforced.  by former resolutions, by present impulsions.  
3. 
When muchgood hath come by it.  When you have found much good in it.  
4. When it is most facile in respect of ability and opportunity; in such cases the disobedience of the heart is greater, 
When most facile.  and so the sin also is greater.  
2. In respect of the neglect: the sinfulness is increased; 
In respect of the neglect.   
1. When it is extended, when volintarily a man lives in neglect of that he knoweth. 
When extended.   
2. When not lamented, the heart being not only stubborn, 
Not lamented.  but secure, senseless, impenitent, in these cases this sin becomes exceeding sinful, and very provoking.  
2. 
Secondly, as it is sinful, so it is foolish.  As you have seen the sinfulness, so cast your eye upon the foolishness of denying God what he calls for.  
1. 
Against true reason.  In every voluntary action, you have a reason that moves you, 
a Voluntas est appetitus rationalis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet. l. 1. c. 10.  especially when two ways are set before you: now then consider what it is that moves thee to withdraw thyself from that unto which thou art excited of God; what is it, the shunning of any evil? think than if the good which is in God's way, be not greater than all evil, and if the less of God, be not a greater evil, thin all the evil thou shunnest: or what, is it the difficulty of the duty? think the; hast thou not found the way smooth? doth not God offer his hand with the to the work? what is the work to the wages? or what is it to gratify thy se● with some present advantage? think then if any thing can be good with out God, and if there be not a greater good in his way, and if thou mayst not have that very thing in God's way, which thou seekest out of it: Thus you will find that without reason you deny God.  
2. 
It is a leaving that way which wisdom and goodness direct to.  God hath devised the best way for your good; his wisdom and goodness have conspired to prepare that way which might be best for you, therefore to follow your own counsels, and affections before his counsel is folly, see all that God hath done, look into this visible world, who could have by wisdom framed and ordered every thing in that order, and beauty as all things nowstand by his hand? yet this is the great foolishness of the world, men think, they can order things better for themselves then God hath done, and this very principle is the main root of all the strayings of men; But suppose a ship at sea in the winds, among many rocks, whether were it better, that the By lot, who is skilful should steer her, or the passenger who knoweth not his way? Consider that good and evil are hardly known, they many times are veiled with such visages that there need wisdom to discern, and it is always safest to follow the greatest light, your wisdom is but borrowed, it is but a drop from that Ocean of wisdom which is a him who is wisdom, and it was given you for this end that you might be ordered by his wisdom, to the true and to the greatest good; as the eye in the body was given you not to be a sole and sufficient guide to the body, but that by it you might be capable of the light of the Sun without which the eye cannot see, therefore it is folly to be led by your own spirits, and not by Gods.  
3. 
You cross your hopes.  You cross your hopes and prayers, for it is in vain to ask or expect any good, but in the way of good: 
b This is to do as those, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diog. apud Laert. l. 6. Beat● quip vult esse etiamsi non sit vivendo ut passit esse. Quid est ba● voluntate mendacius? Aug. de Civitat. Dei l. 14. c. 4. apud Camd. collat. Amic.  God that undertakes to save you, hath showed you the way; now if you refuse the way, you refuse your own good, Psal. 73.24. Thou shalt guide me by thy court sells, and so bring me to thy glory.  
4 You refuse to do what you must do, 
You must do it at last.  when God speaks he will not be denied; if you stand out now, he will have it out another way, he will have it out in repentance, and mourning, and though now thy heart be not bowed to do thy duty, he will make thee repent thy folly, before he will put up such disobedience.  
Secondly, you sin against the Spirit, 
Secondly, sin not against the Spirit by doing less than you should.  when you do less than is clearly due, when you do not as Caleb who followed the Lord wholly. Numb. 14.24. Josh. 14.14. When like ill debtors you pay something, but not the whole: Think not that it is enough for you to be doing good, for you may as well sin in doing good, as in doing evil; 
Less is done.  and indeed a good man sins more in good then in evil: Now note that the deficiency of a man in doing good is from a twofold spring.  

1. Insufficiency of strength. 
1 From insufficiency.   
2. Malignity and sinfulness of heart.   
In the former you are like a sick man that cannot do what he would, 
2 Malignity. These differ.  in the other like an idle man that will not do what he can: The difference in these two is.  
1 That when a man comes short out of weakness, there is a present willingness, his heart yields all, he consent fully to the demand of God, and grieve that he cannot do what he would. Rom. 7.  
2 It is not imputed unto sin: God will not charge the defect upon such as are his, because they are not under the Law, but under Grace. Rom. 6.  
But voluntary neglects he will require at your hands: It is certain all the other Churches were found defective, and did not all they should as well as Ephesus; but this was that which brought Ephesus under the rod, because she did not what she could, but was voluntarily deficient. 
Sinful defect.  Apoc. 2.4.  
And a man may be defective two ways.  
1 By doing less for quality then h● should, 
Doing less for quality.  not putting so much into his duty as belongs to it, or not bestowing the cost that he might; but being slight formal, heartless, etc. this is like unto their sin in Mal. 1.14. having in the flock a male, they offered a corrupt thing, this provoked God unto indignation, yea to execration against them, God looks for what we can, Deut. 6.6. Eccles. 9.10. so David saith he did, I have prepared with all my might, etc. 1 Chron. 29.2. Common stuff will serve for an ordinary house, but if it be for a palace for a King, than silver and gold and great art is used 
c Plut. de profect. vir. .  
2 By doing less for quantity than we ought: 
Less for quantity.  God stands much upon quantity, because all our ability is from him, and to curtail his service is a dishonour to him, for it detracteth from his greatness, and showeth what little respect the heart bears him, when it puts him off with half, short, lame, and curtailed duties; we are wont to frame our actions and carriages towards men in a way proportionable to their quality, our deportment unto a King is such as may declare a stamp and impression of his Majesty in the heart; God is sensible of this disesteem: see how he pleads with them. Mal. 1.8. If ye offer the blind for sacrifice, is it not evil? And if ye offer the lame and the sick, is it not evil? Offer it now unto thy Governor, will he be pleased with thee or accept thy person, saith the Lord of hosts? and ver. 14. Cursed be he that having a Male, etc. For I am a great King saith the Lord of hosts, and my Name is dreadful among the heathen. And again, if God should not be strict in the quantity of his service, religion in time might come to nothing, it would be so lessened and nibbed, that in time there would scarce be any memorial of a God, or any honour done unto him.  
Here by the way let me take liberty to answer two Questions.   

CHAP. XX. 1 Quest. Since all come short of what they know they should do, and God imputes not that as sin to them that are believers; How may a man know when his deficiency is imputed as a sin to him?  
Answ. 1 WHen his defect is voluntary: he doth but little, 
Signs of sinful defects.  & is not willing to do more, he knoweth he should do more, but his will is against it; God expects this at least, 
When voluntary.  that though his people be unable to do all, yet they should be willing; he will have all their hearts towards him: and this David gave in charge to his son Solomon. And thou Solomon my Son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind; for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts; if thou seek him, he will be found of thee, but if thou forsake him, he will cast thee off for ever. 1 Chron. 28 9  
2 When you do less than you have done: 
When less done than hath been, though the cause be the same.  the same necessity still urging, conscience still pressing, opportunity still serving, this was the sin of that back-sliding people. Apoc. 2.4. They fell from their first works: Therefore Christ threatened to forsake them.  
3 When you do less than those that have like abilities, 
Less than others.  occasions, engagements, opportunities; but much more clearly you sin when others that have more straits 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. de Asia dixit Agesilaus in Plut. , more encumbrances, less abilities, less means, less advantages, shall exceed you in fruitfulness, and all the ways of godliness and piety.  
4 When you live not by what you do, 
When you live not by what you do.  but lusts grow strong, and grace weak, and all is worse and worse; as in the regiment of bodily health, when a man declines it is a sign he hath not a due care of his diet, or rest, or exercise, you must hold up life, the Church of Ephesus doubtless was doing, but she was still a loser, her spirit and strength decayed, as it is with him that is in his trade, but doth not follow it to purpose, and so goeth back in his estate; according to the wise man's speech: He becometh poor that dealeth with a slack hand, but the hand of the diligent maketh rich. Prov. 10.4. By much sloth fullness the building decayeth, and through idleness of the hands the house droppeth through. Eccles. 10.18.  
5 When God accepts not what you do, 
When God accepts not what you do.  when he is pleased with our ways, he showeth his liking of them, sometimes by a secret testimony, giving Joy, Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God we have had our conversation in the world, and more abundantly to you ward. 2 Cor. 1.12. Enoch had this testimony, that he pleased God. Heb. 11.4.5. sometimes by rewarding, as he did Phineas, Numb. 24.11, 12, 13. sometimes by filling the heart with much spiritual life and vigour in the work, but where God accepts not, there is a damp upon the spirit, the duty goeth forth like the Raven out of the Ark, but returneth not as the dove with an Olive branch in the mouth, a man is no way bettered by what he doth.  
6 Inquire into the reason why you do less than God calls for, 
When the cause of defect is evil or insufficient.  and take a true account of thyself; ask thy heart what moves, and take a full answer from it; for you may discern by the reason that it gives whether all be well or no, no doubt but it will have somewhat to pretend, but weigh all in the balance; if the reason be insufficient, you are sinfully deficient; as if you find slothfulness, loathness to be at so much pains, which was their fault, none stirreth up himself to &c. Esay 64.7. or if it be respects to thy lusts, thy needless ease, superfluous gain, unnecessary employment, unseasonable delight; these and such like, robbing God of his due, leave a great guilt upon the soul.  
Quest. 2. Quest. How a man may know he doth his duty, when the heart is still pressed to more and more than is done.  

Answ. 
1 Answ. by Caution.  By way of Caution.  
Answ. By way of Proposition.   
1. Caution, 
Be liberal.  be liberal; keep your hearts open and full for God; though other things should be done, yet the heart may and aught to hang most after God: these paths are more noble, more sweet, more suitable to a holy heart, a child should be willing to do what his father bids him, though he send him as David into the field to keep sheep, but he had rather be in his father's presence: you should always come to God with delight in him, and go away with desire after him; as they say in meats, it is good to leave with an appetite, sanety is hurtful, that friend is scarce welcome that is glad to be gone from us; 'tis a sign you have little love to God, when you come with unwillingness, stay with weariness, and go out with gladnisse, be ever bend towards him, account your duties, and converse with him your pleasant seasons; let all other things be as your labour, this as your meal; beaver think you do enough, say as David, I will yet praise him more and more. Psal. 71.14. 
Rational, else you may be oppressed.   
2 Caution, be rational: Take heed of being bound with more laws than are imposed by God, and of adding to the yoke which he puts upon you, there may be much deceit in this, in having the heart engaged to more than God requires: There are two things whild concurring with principles and dispo●tions that are good and holy, 
Things oppressing  may ven the soul with a kind of spiritual oppression and extortion.  
1 An erroneous Conscience: 
Conscience erroneous.  as sometimes it errs by exacting less than ● should, and giving acquittances, when the debt is not fully discharged; so sometimes it errs by going beyond its Commission, and exacting above the bond A weak servant sent to gather up his master's debts may mistake his business by misjudging of the sums, requiring an hundred pound where the bond is but for an hundred crowns: The spirit of a ma● is so apt to err, that like water which is hardly kept within its bounds, if it transgress not on the left hand by defect, it often mistakes on the right had by excess. Thus superstitious spirits do more than they need, and lie in the chains of their own making 
e Metum appellant Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de superstit. , subjection themselves to ordinances and ways which God made not.  
Superstition is prodigal, and there is this quality in men, that in those things which indeed are enjoined of GOD they are deficient, but in their own inventions abundant; they are loath that God should carve for himself, but if God will take it of their cutting, they will go fare: So the Pharisees, who in a way of religion, were most irreligious, neglected judgement and mercy, Luke 11.42. but in traditions and rules of their own coining, they were very free and liberal: ●apistry offends more by addition and multiplication in religion, then by substraction.  
And as the superstitious, so the melancholy and fearful spirit are often ready to go beyond the line, and bring themselves into inhabitable and unsufferable ways of religion; where the sun of piety in a mistaking and yielding spirit, is so hot, that nothing can grow for it, nature is parched, strength wasted, health impaired, estate neglected. I have known some that have thought themselves ill employed in any thing but in the exercises of religion; and when they have been in their business, or at meat, or in bed, have been forced to lay by all and to go to prayer, or, etc.  
2. 
Satan.  Satan puts men upon more; as he is sometimes an Angel of darkness withholding men from good, or drawing to evil; so he is sometimes as an angel of light exciting unto good: For, 1. It is his principle and constant rule, as much as he can to sail with the wind, and to row with the tide, to join himself to the tempers and spirits of men in their own way, and if he find principles and dispositions not altogether so fit for his turn, i● he cannot change them, he will rather use them as he finds them, the● cross them: So he found in the jewis a great zeal for the Law of Moses, and he makes this use of it, to set them against the Gospel: Saul also was one that made conscience (as it seemeth) of seeking God before he went to battle, and hereupon Samuel not coming according to expectation, Satan puts him to offer sacrifice himself, and did it with that impetuousness and importunity, that though Saul knew it was not his office, yet the case standing as it did, He forced himself and offered the  offering. 1 Sam. 13.12.  
2 Satan hath in this way a great end, he brings men by it into great straits; what have the jews lost by that misguided zeal, and religious disposition? and by this he wearieth and tyreth out the spirits of men in their way, and breeds in them a dislike and weariness in religion, riding the soul as it were out of breath; so we have known many very forward and active for a time, but now as wearied men they are laid down to rest, and their life is gone. By this also he works ill effects on others, who by the rigorous courses of men religious, look upon religion as a tyrant; who is able to sum up his treacheres? what a plot was that which he had at Corinth. His device was to get advantage upon them. 2 Cor. 2.11. and how? he seethe a zeal in the Church against the offender, and a mournful spirit in the poor man, and now he drives on the Chariot, and works in the zealous spirit of the Church, that they may hold on in a severe way against him, that so, He might be swallowed up of overmuch sorrow. 2 Cor. 2.7.  
Quest. How a man may know when he is pressed to good, that it is by Satan?  
Answ. Answ. 
It is a sign Satan puts on to good.  The print of his foot will be found where he hath been, and though he put upon good, yet it is ever in an ill way, as for instance he may be discerned;  
1 When he divides piety from mercy, 
When piety and mercy are separated.  and carrieth the soul on without care of the body; when God comes he comes with much goodness, and as jacob drove softly as the children and cattle were able, Gen. 33.14. so he will not so put on the soul as to destroy the body, grace and the law are for the perfection of nature, not destruction; the religion that Satan deviseth is hard and cruel: how did the Priests of Baal cut and lance themselves, even till the blood poured out? 1 Kings 18.28. The Jews learned of God to sacrifice beasts, but of Satan to sacrifice their children; They burned their sons and their daughters in the fire, which I commanded them not, neither came it into my heart. Jer. 7.31. rather than his servants shall be oppressed, he will lose his right. I will have mercy and not sacrifice. Mat. 12.7.  
Yet we must not press this rule of mercy too far to an immoderate indulgence unto nature, the soul must not be too much loser by the body, nor God for man, nor must this be extended to the base favouring and sparing of ourselves in times of persecution; For he that so saves himself, shall lose himself. Luke 9.24. If you send your servant upon business of great concernment, and he fall sick, and so do not what you expected, you excuse him; but if he say as the sluggard, Prov. 20.4. the wind blew, and the air was stormy, and wet, and cold, you will not take this well. So when you cannot do him service through disproportion of your strength to your work, he will bear with you; but what ever it costs you from men and devils; when you know his will, as you are able you must obey.  
2 When he divides betwixt piety and charity: 
When piety and charity separated.  as when the Jews devoted so much to pious uses, that they left nothing for their friends, no not for their parents; but when their father, and father in necessity asked relief, they said, It is a gift by whatsoever thou mayst be profited by me. Mat. 15.5. that is to say, that which thou askest for thy supply is given to another use, and I have nothing for thee. Again, when men walk in such a way of religion, that they provide not for their families, which is so far from Christianity, that the Apostle saith, He is worse than an Infidel that provideth not for his family. 1 Tim. 5.8.  
Again, when servants bestow that time with God which belongs to man: God never demands of you that which is not yours, he never requires you to rob your masters to pay him.  
3 When without order and reason; 
When without order.  as when you are put upon one duty in the season of another: as when your calling, refreshing, occasions truly and necessarily call you one way, and yet conscience driveth another; or when you are hearing, to be put upon reading; Again, when you are put upon extraordinary duties without extraordinary occasion; or when put upon such actions as belong not to your place; as Saul to offer sacrifice, Vzziah to burn incense: Let this suffice for the first way of answering the question.  
The second way of answering is by Proposition. 
2 Answ. to the main Quest by proposition.   
1. Proposition. There are bounds of duties of godliness: 
Godliness hath bounds.  for the law is full of reason; now reason requires no action without limits, if it bid a man eat, give, labour, etc. it together with the matter includes the measure; if a master bid his servant go, and say not whither, and how far; how can the servant obey, when he knoweth not his master's mind? if I would have an house built, or a garment made; except I appoint the bounds and measure, how can the artificer fit my desire?  

Now there are bounds for extension of actions  
Now there are bounds for limitation of actions   
The bounds of extension show how far you are to go: 
First for extension.  And I will in general lay down three rules to find this out, how much you must do?  
1 Ability and opportunity: 
Ability and opportunity.  Where much is given much is required, and to whom men have given much, of him they ask more. Luke 12.48. Where God soweth much he will reap much; that may be enough from one, which is too little from another; yea, that may be abundance in one, which is scant in another; he that had but two talents did well with praise, in gaining other two; but if he that had had five talents had done no more, he had not had such praise 
f Non perpendit Deus quantum, sed ex quanto. Beda in Mar. c. 12. : Where God gives much grace and large opportunities, such must do much; you that have much knowledge, spiritual engagements, fullness of the world, much time, know, that you should be more with God than others, holiness is your trade, and your closerts are your shops, and every day is a Sabbath to you, and this is a great favour, that God hath freed you from inferior drudgery, to employ you in more noble things in the Court: which are happiest, they that are in the Kitchen, or they that attend upon the Prince? if than you see others that are poor and held to work hard for a mean living, more lively, more frequent, more abundant in duties then yourselves; know now you walk not by rule.  
2 Sufficiency for the good state of the soul; 
2 Sufficiency for the good state of the soul  as the body must have so much food, rest, exercise allowed to it as may uphold it. You must do so much as may,  
1 Keep the soul in life, 
1. Life.  when you grow weak, dull, languid, you do not enough.  
2 To keep the soul in health: 
2. Peace.  the health of the body is the peace and concord of all things in itself; such also is the health of the soul, you must put forth yourselves so far as to keep the soul from molestation. 
If less done than should be, a threefold molestation followeth.  A threefold molestation comes by doing less than that which God calls for.  
1 A restless accusation of heart: Conscience will not be quiet till God have his due, 
Restless accusation  but it will dog you with uncessant vexative reproofs; it is like David lived not in a total neglect of repentance and humbling himself after his sin, but till he came to the work in earnest he had no quiet. Psal. 32.3.  
2 A strong pulling and drawing of heart; 
Distraction.  where the heart is set towards God, it cannot be quiet but in him, and where the disposition and motion of a thing are at variance, this breeds disturbance; when nature is not satisfied it is unquiet, how will the stomach pull when it is not fed?  
3 An impetuousness of lusts: 
Impetuous corruptions.  the field of the sluggard will be overgrown with weeds; as when you keep the body too short of her due, it breeds painful diseases: so lusts grow when you do not enough; when you do least, Satan doth most; your night is his day, when you remit he intends his forces.  
3 Occasions. 
Occasions are bounds.  You must proportion your labours according unto them, sometimes your ordinary course is not enough; as in times of strong tentations, violent corruptions, great afflictions, inward affrightments, public fears and calamities. As in the natural state of man, sometimes it is necessary to allow more rest, and more food; and in the civil state, if a man be grown poor he works the harder, if a Kingdom be in danger it doubles her care, and endeavours of her conversation. So Paul when the messenger of Satan was sent to buffet him, Prayed thrice. 2 Cor. 12. When Peter was in prison, Prayer without ceasing was made for him. Acts 12.5. Bzra hearing of the great sin of the people, rend his garments and mantle, plucked off the hair of his head, and of his beard, and sat astonished till the evening sacrifice. Ezra 9.4. In such cases the body must give way and all things else, only we must look to three things.  
1 That we judge rightly of necessities.  
2 That our time that we spend in duties be our own.  
3. That we offer not too much violence to nature.  
2. 
There are bounds for limitation.  There are bounds for limitation and it is needful to know and mind them, for we may overdo, and offend in excess.  
Object. Can a man do too much 
g In co non potest esse nimium, quod esse maximum debet.  or is there any excess in that which is good?  
Answ. 1. When it is said there is no excess in religion, you must understand it rather in respect of affection then action 
h Interior actus charitatis habet rationem sinis, quiae ultimum bonum hominis consistit in hoc, quod anima Deo inhaereat, exteriores autem actus sunt sicut ad fidem, & ideo sunt commensurandi, & secundum charitatem, & secundum rationem. Aqu. 2.2. q. 27.3.6. : though a man may exceed in the one, yet he cannot in the other; as you cannot love God too much 
i Verus amor nullum novit habere modum. Prop. eleg. 3. modus diligendi Deum est sine modo diligere. Ber. de diligendo Deum , or desire him too much, or hate sin too much or sorrow for it too much; if it be objected that if the affections should be very fare extended, it might destroy nature, as we commonly see it in mourn full spirits, and David found it so, Psal. 13. Psal. 32, etc. I say, that godly sorrow never did hurt, but sometimes God drops in bitterness and mingles it with it, to the afflicting of the soul; and as water that runs through mines hath a tincture and touch of them, so sorrow meets with much in us, by which accidentally it becomes hurtful; but godly sorrow in itself, is as all other grace for the perfection of nature, and so fare from being an oppression of it, that unto me it is not altogether improbable that it shall be in heaven; for if our memories abide there to recollect the ways of this life, and our understanding, and will, be fully taken up in the sight and fruition of God, than I propound this to be considered, since a little sight & taste of God in the world do work sorrow for sin, whether an abundant-sight and full taste will not also do it in heaven, when a man shall remember (which I doubt not) his sins against so good a God.  
2. The goodness of an action lieth not only in the matter but in the measure, it must have its just proportion, as in giving alms, he that would be truly liberal must not only take care, what, but how much, for as it must be proportioned to the necessity of the poor; so it must be also to his own ability; there are limits in all duties, 
That there are such bounds appears, by, 1. Multiplicity of duties.  take here three Considerations: 1. There are various duties, therefore I must not be all in one, or in a few with neglect of the rest, nor in the worship of God, I must not lay out all myself, so that man shall not have his due, for God that hath appointed a service immediately to himself, hath also required a service mediately to be performed; that is to say, hath consigned somewhat to man, to be paid to him as a King, so requires honour and service to himself, that he will have some also to be conferred upon his attendants; this is the fault of those that are unreasonable in religion, affecting a Monastic and retired life, upon pretence of bestowing all upon God: but religion consists of duties to be performed, some to God, and some to man; and as the boat cannot move rightly, when the Oars on one side only are plied; or as the Fowl if she use only one wing cannot fly up; so religion will not profit, which hath one hand wrapped up, that should be towards man in all offices of charity, though the other be used towards God, 〈◊〉 all offices of piety: For this the jews were blamed who were liberal in their kind towards God, Wherewith shall I come before the Lord and bow myself before the high God? Shall I come before him with  offerings, with calves of a year old? will the Lord be pleased with thousands of Rams, or with ten thousands of rivers of oil, etc. Micah 6.6, 7. Here are large offers unto God, but they neglected judgement and mercy to their brethren, therefore how doth the Lord answer them? He hath showed thee oh wan what is good, and what doth the Lord require of thee but to do justly, and to himble thyself to walk with thy God, verse 8 and the Apostle hath the like. 1 Cor. 13.3.  
2. Distinguish of actions, 
Diversity.  some are ●asionall, they are to continue only during the occasion, as feasting in some time of great rejoyeing, fasting in some time of great mourning; some are subservient, and introductory to others, as studying to preaching, consideration to prayer, examination to the Sacrament: Now as a man must not always abide in the porch, so he is not to thrust out the main duty, by continuing in the subsirvient duty, as many do excuse themselves from preaching, upon pretence of still fitting themselves for the work, and so they are like men that gather timber and stones all their days, but never build; in these preparatory duties a man must have a care of his end 
i Quae sunt ad finem, babent modum ex co quod sunt fini proportionata. Aqu 2.2. q. 27. a. 6. , and wisely order his way; and take this rule, when the heart is in some good measure quickened, than you have the end of that duty, and so in the fullness of your spirit must go forth to meet the Lord in faith and confidence of acceptance.  
3. You must take heed of unfitting yourselves by one duty for another, especially by the less, for the more principal, as to draw out your spirits so far● in beginning of the day in prayer, another duties of like alloy, as to indispose and disable yourselves for the work of the day.  
In all duties of godliness you m● be limited by calling, condition, ability, occasion, opportunity: It is ve● had to divide betwixt these things, ●d to give piety her due, other things her due, and it is impossible punctual●to direct every man in this, how fare should go. But let these general rules be considered. And observe this, that worldly respects, indulgence to nature, care of employments, observance ●soccasions, respect to our affairs, most commonly gain upon piety, as the Seas gain upon the land; these things are present, and suitable to nature, therefore they draw to them with much strength, and often get Benjamins' portion, and ●re better served than the rest, they are ●yed to our flesh and kindred, often ●ive better usage than better friends; ●ake heed of this, the children's bread is ●tiobe given to dogs; Nabal will be noah to give his bread and his wine to David, nature will be apt to hold fast, and to be niggardly to piety, therefore ●on must as wise Umpires moderate on ●oth sides, and take heed the lean Kine at not up the fat; how many souls are ●ke Anatomies and skeletons, whose outward man in strength, pleasure, wealth, are like the Kine of Bashan.  
2. 
Proposition: There is a prudence directing as well in measure as matter and manner.  Proposition: There is a prak● in Christians directing them, as well measure, as matter and manner of action and the same light usually sets bounds, that showeth the duty; Pr●de dwells with wisdom, Prov. 8.12. 〈◊〉 that God in whom these are united d● not part them in his dispensation grace to man, He hath abounded town us in all wisdom and prudence, Eph. 1. The renovation of our minds make know what the good and acceptable will God is, Rom. 12.2. a good understands have all they that do his Commandment Psal. 111.10. and a good man guider affairs with judgement. Psal. 112. Prudence is of universal use, in so m● that some Philosophers have tho● there is no other virtue, but that 〈◊〉 is that which doth all, and as the 〈◊〉 passing by several Countries, get 〈◊〉 rall names, so this prudence in respect several objects, is called temperal fortitude, justice, etc. But I should other say that other virtues are exttive, and this directive, and so it is needful to the soul, as the eye in the body, all the graces are as, several members; but how shall they move right if the eye be wanting? God hath not built any ship to lad it with such treasure as is in his Saints, and sent it to Sea without this Pilot; all creatures have their instincts to guide them to their ends, and the beast knoweth not only what, but how much to eat, drink, rest; and he that hath given this to all other creatures, would not make this new creature the godly, as a world without the Sun to give light unto it: Wisdom is the glory of a man, and puts the beauty and crown upon every action; except a man work by this rule, how crooked and unshapen will his actions be? though Zeal conceive, 
Yet men err sometimes, bec.  yet if prudence form not the conception, the birth will prove a monster: It may be said, how is it then that men err so much, 
Prudence is imperfect.  some doing too little, some too much, and that men know not well how to guide themselves? I answer: 1. 
There is a false gnide.  Their prudence is imperfect. 2. There is a self guide in every man. 3. 
Satan perverting.  Satan perverts the soul by his counsels. 4. The is a great fault in men. 
Men faulty.  1. Inconsider● not harkening to the counsels of vi● doom, or not consulting with 〈◊〉 2. Some spirits are too violent, part by a natural vigour and heat, (and 〈◊〉 deed all that is not grace that seem grace; when the temper of the spirit is not regular according to rule, it is 〈◊〉 right) partly out of excessive fear which are apt to hurry the soul as the winds do the Ship.  
3 Proposition, 
Third Proposition: It is safer to exceed then to come short  it is safer to extend you selves by over-abounding, then to c● short; it savours of a better spirit wh● a man is free, though in excess, the when he is slack and back ward; and is not so much evil by abounding so● what to pinch the flesh, as by abating suffer loss in the spirit; the things the concern the body are not of such va● as those that concern the soul, 〈◊〉 so much the more cause you have 〈◊〉 there to lean to the right hand, because as there is a greater worth in the w● on the right hand, so there is usually disposition inclining rather to the 〈◊〉 hand. Few men offend in passing their bounds. More men are found defective in giving alms, then excessive, and so where one is in any way of piety carried with too full a gale, an hundred lie becalmed; where one piece is more than weight, many are found too light.  
4 Proposition, 
Fourth Proposition: A man must not make his disposition a rule always. Which in three cases is hardly bounded.  That a man must not be ruled by his own disposition, but must seek arule to walk by; for in some men the heart hangs with perpetual hungering, after converse with God, that if there were nothing to limit them, they would scarce do any thing else; and there are three things draw the heart still unto God:  
1 Great comforts in meeting God in duty; 
Great comforts.  these make the soul to say as David; It is good for me to draw near to God. Psal. 73.28. When God opens himself and his treasures, and lets in his people to his presence, and feasts them with spiritual and joyful sights, and tastes, this makes them loath to leave, but they hang unto duties as the child to the breast, and finding so sweet a conjunction of plenty and sweetness, are filled with delight, and are ready to say to all things else, as Abraham to his servant when he went up to the mount, Stay thou in the valley; the spouse uns with her beloved, and found him as a apple tree among the trees of the forest whose fruit was sweet unto her taste, he led her into his wine-cellar, and she was ravished with his love, and greatly solaced in his sweet embraces, and now see what care she takes to keep that which she joyed to have, and feared to lose: I charge you oh ye daughters of lerusalem, that ye stir not up, nor wake my beloved till he please. Cant. 2.7. But in such a case, it is a point of obedience and self-denial for a man to leave his banquet; to do that which he is called to; and we should so prefer God to all our comforts, as to be content to come down with Moses from the Mount, when he hath business for us below.  
2 Love to God: 
Great love.  this is of a living and large disposition, and apt to draw the heart much out; he that loves come as a friend, he loves to come and converse with God, and even then when his necessities are not urgent, yet his heart is drawing heavenwards, as the wife loves to be with her husband, etc.  
3 Necessitousnesse of spirit; 
Great necessities.  when one is sensible of great wants, great corruptions, tentations, fears, than he is apt to be over-solicitous and active, especially when such an afflicted spirit, hath either both of these two things.  
1 An opinion that all good lieth in duties: When men think that a hard heart may be softened, a stiff heart bowed, a corrupt heart changed, and all good attained by labour and sweat; men that know what it is to want, these will work even their souls out of breath, and are so carried with desire of the good, that they are not sensible of the labour: But remember all lieth in Christ, and therefore you must seek it from Christ by the means; if you make duty and endeavour your refuge, you are deceived.  
2 If there be an opinion that God will not accept less; this is the case of many, they have been at prayer, and that not only in sincerity, but with importunity, and with a full tide of spirit, and yet they are afraid to betake themselves to their employments, out of opinion that they have not done that which is sufficient, but that their occasion and necessity calls for more still: but herein men have under-thoughts of God, as if he were like the gods of the heathen that did not hear, or as if he were hard to be entreated.  
For a close of this business I will in a brief view present some things that are considerable in way of satisfaction in such cases. 
Farther considerations to clear the question.   
1 Distinguish between occasions, and duties ordinary and extraordinary; 
Distinguish betwixt duties ordinary and extraordinary.  for as when an extraordinary or great person comes, all stand by and give him place, which we will not if an ordinary and common man come: so affairs and things of the world and nature do stand for their own and will not be set aside for ordinary duties, to wait at the closet door, as when an extraordinary service is performed. Your time is divided betwixt heaven and earth, therefore you must not only give to both, but with equality, each must have his own.  
2 There is a time to wait as well as to work; 
Know there is a time to wait as well as to work.  when you have presented your suits with what strength you are able, now faith must come in and lay hold upon the promise, and you ought to believe that God heareth; for you have his word. The eyes of the Lord are upon the righteous, and his ears are open to their prayers. Psal. 34.15. Remember you come not to God to obtain a promise and grant, but it is obtained in Christ; you must only sue it out by prayer, and whatsoever you ask in Christ's name believing, you shall receive it. Mat. 21.22. so David's practice, he gins often with prayer, but ends with praise; it is want of faith that causeth unquietness, though you should not rest in your duties, yet you should rest in the promise; if God hear not at first, yet he will hear at last, yea he hears when you think he hears not. But you must give God time, that is all he requires, the thing shall be yours, but the time is his, do with your prayers as with your seed, be patiented till God come, Behold the husbandman waiteth for the precious fruit of the earth, and hath long patience for it until he receive the early and the latter rain. Ja. 5.7. Be ye also patiented, establish your hearts, for the coming of the Lord draweth nigh. When you have preferred a petition to the King, you do not fall presently to write another, but you wait a time convenient, and then you move again; so do with God, the door is open, you may come again in due time, but live by faith, and rest upon him as upon one that cannot fail you; yea though you in weakness should have hard thoughts of him, though it may keep you long from the accomplishment of your desire, yet not always: If we believe not, yet he abideth faithful, he cannot deny himself. 2 Tim. 2.13.  
3 Then a Christian may conceive he walks approvedly in the path of piety, 
Then a man walks well when he liveth and groweth.  when his soul is held up in life, and when he groweth up in Christ, when God blesseth his labours it is a sign he accepts them, and though you cannot find a growth upward in joy, and peace, and triumph of spirit, yet see if you grow not downward in humility, hungering, mourning, zeal; and see if all grace be not more and more radicated and confirmed in you. I have been haply too large in this digression, but I have done it for the satisfaction of such as walk heavily, not knowing their bounds; I return now to the direction which was to improve divine assistance when you have it, when God comes to fetch you to him, if you put him off as the Church did, Cant. 5.2, 3, 4, 5, 6. you may lose him as she did; sometimes God comes as the Angel to Lot, and with a mighty power draweth on his people, and will not leave them; but at othertimes he so moves them, that the working of his power doth not effectually carry on the soul, but leaves them at their choice; and now when the wind serveth, if we hoist not sail, we may be becalmed: therefore accept the season of grace, and be doing: and I say to you as David to Solomon; Be strong and of good courage, and do, fear not, nor be dismayed, for the Lord God even my God will be with thee, he will not fail thee nor forsake thee until thou hast finished all the work for the service of the house of the Lord. 1 Chron. 28.10.   

CHAP. XXI. Third means to retain a divine presence, is prayer, in which care must be had of the rise carriage end of it.  
THirdly, 
Direct. 3. Beg. assisting grace  take this direction, beg his assisting grace; prayer is the way to get it; in the sight of thy deadness, look up to the God of life, and pray with David, Make me to go in the path of thy Commandment, for therein do I delight, incline my heart unto thy testimonies, and not to covetousness, turn away mine eyes from beholding vanity, and quicken thou me in thy way, quicken me after thy loving kindness, so shall I keep the testimony of thy mouth, hear my voice according to thy loving kindness, O Lord quicken me according to thy judgement, consider how I love thy precepts, quicken me O Lord according to thy loving kindness, Psal. 119.35, 36, 37, 88, 149, 159. When you find your spirit willing, yet weak, that you cannot walk in your way without help, then go to God, and pray as David, Uphold me according to thy word that I may live, hold thou me up, and I shall be safe, and I will have respect unto thy statutes continually. Psal. 119.116, 117.  
In your prayer for help, I will propound three things considerable, for better direction; 
In prayer look to the rise, which must be   
the rise carriage end of your desire.  
1 The rise must be 1. 
Strong desire of walking with God.  a strong desire of walking with God: Then you are like to prevail when you come in truth, help is often desired out of custom, and in this way many prayers are lost, therefore get thy heart to love the way, and when thy heart is with God, his hand will be with thee; this argument David used in seeking help of God: Make me to go in the path of thy Commandment, for therein I do delight, Psal. 119.35. Let thine hand help me for I have chosen thy precepts, ver. 173. With my whole heart have I sought thee, oh let me not wander from thy Commandments. ver. 10. Take heed lest your hearts draw back when you seem to crave his grace 
k Quae ratio est ut susurremus despici à domino preces nostras, cum praecepta ejus despiciantur à nobis? Quid dignius? Quid justius? Non audivinus, non audimur; non respeximus, non respicimur. Salvian. de Provide. lib. 3. , that you may walk in his ways, for in such God hath no pleasure.  
2 The rise must be necessity: 
Necessity.  be sensible of your own insufficiency 
l Certum est animas auxilio divino opus habere in hac vita, & in altera. Cham. t. 3 l. 26. c. 9 §. 11. Vide Paris. de virtut. cap. 11. , taking heed of trusting to your own strength; I have showed the evil of it before: Trust in the Lord with all thine heart, and lean not to thine own understanding, in all thy ways acknowledge him, and he shall direct thy paths. Prov. 3.5, 6. But be strong in the Lord, and the power of his might. Ephes. 6.10. He that seethe and considereth the multiplicity and spiritualness of duties, the variety and activeness of corruptions, the swarms and violence of tentations, etc. which lie in his way, will see he stands in need of a greater strength than his own, that he may break through, walk on, and persevere unto the end, and he will be forced to use such language, as you find, Psal. 143.7, 8, 9, 10, 11. Hear me speedily O Lord, my spirit faileth, hide not thy face from me, lest I be like unto them that go down into the pit, cause me to know the way wherein I should walk, for I lift up my soul unto thee, teach me to do thy will, for thou art my God; thy Spirit is good, lead me into the Land of uprightness, quicken me oh Lord for thy Names sake, etc. and he will cryout as he, We have no might against this great company that cometh against us, neither know we what to do, but our eyes are upon thee. 2 Chron. 20.12. Necessity must make you beggars, you must see that you cannot live upon the stock which you have received, God hath not given you so much, as that you should be able to subsist without him; ●●e more indigent and poor you are, ●●e more welcome you are to God, the needy shall find favour, He filleth the hungry with good things: go then, and take up David's words, I am poor a●● needy, make haste unto me oh God, thou are my help and my deliverer, oh Lord ma●● no tarrying. Psal. 70.5. and say as Moses, If thy presence go not with us, corry us not hence: for wherein shall it be known here, that I and thy peoples have found grace in thy sight? Is it ●● in that thou goest with us? Exod● 33.15, 16. Go with the Apostle and prey much, and you shall ha● like answer from heaven, My grace is sufficient for thee, 2 Corinth. 1● 8, 9  
2. 
Look to the carriage of your prayer.  The carriage and managing of your requests in this case must be● right, with confidence in the mig●● and mercy of God: you have abundant cause of cheerfulness in coming to him; for besides this, th●● it is his glory to hear, and that ●● intercessor who hath taught us 〈◊〉 pray that we be not led into temptation, but to be delivered from evils and prayed for us himself, is with him, 
m Christus inter nos petitor, cum patre dator, non utique nos hortaretur ut peteremus, nisi dare vellet. Aug. Ser. ●9 de verb Dom. Erubescat humana pigritia, plus vult ille dare quam nos accipere, ib.  and dear to him; consider this is God's glory, that the life and strength of his people depends upon him, he helped jesus Christ our head, Esay 42.6. and if he should not help you, the work would not be perfected: and so all that Christ hath done would come to nothing. God hath called you to this way, and hath appointed you by it to come to him, so that his end should fail if he help not; for this cause you have but little in yourselves, that you might live daily upon his alms, God leaves in you necessity 
n Donum habitualis gratiae non ad hoc datur, ut per ipsum non indigeamus ulteruis divino auxilio etc. etiam in statu gloriae quando gratia erit omnino perfecta, homo divino auxilio indigebit, hic autem aliqualiter gratia imperfecta est, in qua●tum hominem non totali, or sanat. Aquin. Sum. 12. q. 109. a. 9 , that he may better show his mercy, he will uphold what his hand hath built; you have experience of his presence; if he had not been with you, you had not now been with him; his promise is with you, Lo I am with you always, even to the end of the world. Matth. 28.20. It is a full promise, like a stream of living waters running in the Church for ever; he saith not I will be with you, but I am with you, that we might be confident of his constant presence, and he hath laid up much treasure in this promise, and therefore bids us look well into it; exciting by th● word Lo, which he sets as a Beacon o● a hill, or as a special mark upon the head of this promise, as having much in it. Therefore come unto God in much assurance, he hates suspicions and jealousies; Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time if need, Heb. 4.16. This may be your comfort, that what you have not is yourselves you have in God, and what you have in God is yours by promise; go then and sue God upon his own bond, God will be sought 
o Poterat nobis etiam non orantibus dare sed oratione nostra nos voluit admonere à quo accipiamus haec beneficia. Aug de bon. persev. c. 7. , prayer is the key of the promise, Ezech. 36.36, 37. Though God be our friend, he may pass by us if he be not called in, but when he is going from us prayer takes hold: when Christ made as if he would have gone further, being come to I maus, The disciples constrained him, saying, abide with us, and he went in to tar● with them, Luke 24.28, 29. David found God when he ●ought him, In the do when I cried thou answeredst me, and strengthenedst me with strength in my soul. Psal. 138.3. When the angel sounded glory to God, he proclaimed peace; and expectation or hope to us, as some read it, Luke 2.14. 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expecto unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expectatio. Lud. de Dieu.   
3. The end of your desire must be observed, for if your end be wrong, you are not like to speed; take heed of drawing down the things of God to your ends, for this is evil, 
Look to the end.  it is a making of God to serve you; for the end rules, and all that leads to it, is beneath it; the and is above the means, and all the means, as jacobs' sons sheases, bow to josephs' sheaf, do homage to the end; they are all for the ends sake, and what a thing is this, to set God in a servility to our designs? if the vessels of the temple might not be put to common use, how much less the help of grace? take heed therefore of seeking yourselves, and desiring assistance to advance yourselves, this is to desire God to lend his help against himself, and to make his Spirit the ladder of our ambition, it is as if a Pirate should crave aid of his Prince, to rob his Country; or as if a subject should pray his Sovereign to help him, to lift the Crown from his head, to set it upon his own head: you may seek yourselves, your own ends are allowed you, but they must keep their place, God must be your last end, come then and say, Lord help me that I may honour thee; I own all to thee, but I can do nothing without thee; if I have life from thee, I will live to thee; what I receive from thee, I will lay out for thee: restore unto me the joy of thy salvation, uphold me with thy free Spirit: this is David's prayer, but what is his end: Then will I teach transgressors thy ways, and sinners shall be converted unto thee Psal. 51.12, 13. As if he had said, help me by thy hand, and I will help others Draw me, and I will bring company with me: we will run after thee, Cant 1.4. Again, the words following also show the like spirit in him; O Lord open thou my lips, and my mouth shall shen forth thy praise, Psal. 51.15. as if he had said, my tongue is like an instrument prepared, if thy mercy may but touch the strings, it shall sound forth thy name; I will run the way of thy Commandments, when thou shalt enlarge my heart, Psal. 119.32. Hold thou me up and I shall be safe, and I will have respect unto thy Statutes continually, ver. 117. Thus be you faithful with God, and his help will not fail you, but while your eye is on him, his hand is with you.   

CHAP. XXII. Fourth means, keeping the favour of God, with Directions how to do it.  
FOurthly, keep his favour, 
Direct. 4. Keep God's favour.  and you shall keep his presence, love delights and dwells with love: though the Lord have married you to himself in a covenant that is unchangeable, yet you may have less of your husband's company, except you keep his love; it is not inevitable transgression, but voluntary offences which separateth betwixt God and you 
q O pus est ut tu non recedas ab eo, qui ●unquam recedit, opus est ut non deseras & non desereris; no●cadere & non tibi occidet; si feceris casum, ille tibi faciet occasum; si autem tustas, praesens est tibi. Aug. apud Greg. de Valent. t. 2. disp. 8. qu. 1. p. 6. ; take heed then of harbouring lusts in imagination, or purpose, take heed of frowardness and rebellion of heart; unkindnesses breeds unkindness, can you with reason expect that God should be with you, when you regard him not? Can two walk in one way that are not agreed? Amos 3.3. walk then before him in all well pleasing, keep close to Jesus Christ, for all the love of the father is laid out upon the son, and comes to you through him, be dearly affected to his people, for they are his friends: God dwelleth in such. 1 John 4.12. When you have your friends good will, you have your friend, and when you fall into straits and lusts, and men and devils shall take up arms against you, if you come and say to God as jehoram to jehoshaphat, The King of Moab hath rebelled against me, wilt thou go with me against Moab to battle? God will answer as jehoshaphat did, I will go up, I am as thou art, my people as thy people, and my horses as thy horses. 2 Kin. 3.7. My brethren, you have a sure way to retain the favour of your God, he hath showed you the way that is good, and have you not one always with him, which is the delight of his soul, one ready at your request to interpose himself, and to take up all differences betwixt you and him? lie not therefore under any guilt, but every day renew thy peace and league with God, by making Christ thine advocate, then shall his face shine upon thee, and his Spirit shall not be withheld from thee. Think it not enough to escape his wrath: a friend not only dreads displeasure, but delights in the favour of his friend; it cannot satisfy a living and a loving Saint, that God's hand is not against him, except it be also with him, or that God is not his adversary, except he be his friend; a wicked man may fear his wrath, but a good man cannot bear his absence; if then you desire his presence, keep his favour; and because nothing but that which is against his will displeaseth, 
Take heed of crossing God.  take heed of crossing his will. And for this I will prescribe two Rules.  
1 Keep up love, 
Keep up love.  for this will make you of on heart with God, there will be an harmony in your hatred and his, your desire and his, your delight and his, your wills will run in the same channel with his: fear may make the life better, but love makes the heart better, it carrieth a man out of himself, and casts his affections and actions into God's mould, it works after his pattern, and doth all to please him, as love is the wife subjects her desires to the desire of her husband; love would hol● you in an uniform course of holiness, and all strayings in life are from decay of love, this binds the soul to God, so that as the hinder wheels in the Coach follow the forewheeles being all conjoined; so the heart ● drawn after God by love, love will not suffer you to please yourselves with any thing that may not please you God, nor to swerve from this rule to gain the world: but as Gods love sub● fills your will in giving all good, so you love in its measure will fulfil God's will in doing all good; and this is the property of our communion with God, there is a continual intercourse of love, God's will and man's sweetly conjoining in a happy concord, mutually delighting each in other, and mutually filling the desires each of other, God dwelling in his, and they in him. 1 John 4.16. they cleaving to him, and he to them.  
And let me a little more open the power and efficacy of love in this business, and when I have done, you shall see that it contributes not a little to the keeping of the heart to God. 
Love quickeneth and preserveth desires.   
1 It sharpens and preserves desires 
r Animae motus radix est amor. Paris. pars 1 partis 1. de universo c. 21.  after God; and what are desires but reachings of the heart? the soul by desires doth as it were with extended & spread arms raise itself after God, it will make a man unsatiable, always thirsting, and now though the armies of the Philistines be in the way, yet the soul will break through all for the waters of Bethlehem; desires after God have much good in them, they capacitate the soul, an hungry man eats much, the promise emptieth itself freely upon such. Blessed are they that hunger and thirst after righteousness, for they shall be filled. Mat. 5.6. and they quicked the soul; as they make it receptive, so they make it active, Psal. 63.1. It sets all the wheels in motion, it will not suffer the soul to be at rest, it cannot take content 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in any thing except it be fulfilled, but will put out all her Sails and Oars, in strong pursuance, Psal. 63.8. My soul followeth hard after thee.  
2. 
It makes resolute.  It makes resolute, regardless of all things in comparison of what it longs for, and fearless, 
t Quid non audet amor?  and invincible; no terrors can deter him, but as a Giant he rejoiceth to run his race 
u Grata ignominia crucis qui crucifixo non est ingratus. Bern. in Cant. Serm. 25. ; It makes also unweariable, no labours too great but love will find patience; no difficulties so long, but love will find tolerance, and longanimity, nay love thinks nothing hard; The Commandments art not grievous, 1 Joh. 5.3. It is a great advantage to have strength of resolution, for now the soul will be, 1. more full in all endeavours; the bow full bent delivers the arrow with full strength, a piece full charged will go off with great force, and its fullness and vigour indoing that, is the grace of the action. 2. More steady, it is hard to stop the soul when she runs with strength: what was said of Aristides is much truer here, you may as well almost stay the Sun in heaven, as put such a one out of his way; when resolutions are strong, the soul is like a fenced City, it is hard for tentations to break in: there is room left for Satan to work, when through coldness of affection there is weakness in the resolution, a faint denial begets new suits, and a door left unbarred gives easy entrance, When you cleave not to God with full purpose of heart. Acts 11.23. other things may get in betwixt God and you, the steeple moves not because it is settled upon its basis, but the Weathercock is turned with every wind.  
3 It makes the soul of an yielding temper: 
It makes yielding.  when God hath your love, he hath the key of your hearts, love sets him in the throne, all the faculties will bow themselves with offerings to him, love opens the ears to hear God, and moves the hands to work, and the focte to walk, and the head to devise for God: God may have any thing in a time of love, he never comes out of seas●●, when the heart is in this temper, if her say the word, it is done, love canno● say no to God, it is full of promises, easily entreated, is not churlish, but of a liberal property, it stands ready for all service, and will trample upon all reasonings, respects, contradictions, rebellions that rise up against God; if God say of the dearest lust, fall upon him, it wil● not spare; if God say I must have thy liberty, it saith, there it is; if God say thou must be impoverished for my sake, it saith, I am content; if God say I must have thy life for my glory, it saith Lord it is thine, take it, I am thine, do what thou wilt: love cannot hold when God asketh, but will give all, do all, suffer all; if God call, it will run out of estate, peace, friends, the world itself; yea, when it doth much, it thinks it little, yea nothing, and so when it hath been labouring for God, it still saith with David, What shall I render to the Lord, and with the Apostle, Lord what wilt thou have me to do? it sticks at no cost, nay it is glad it hath any thing for God, and counts this the best use of all, to lay it out for God, and this the best possession of all, to lose all for God.  
4 Love will make you fearful of losing God, every man's fears are equal to his love; so that as the worldly man fears to lose the world which is his God, so a godly man fears to lose his God. Eli's heart trembled for the Ark while he sat watching to hear news of the battle, 1 Sam. 4.13. fear makes men wise 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. pol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexand. . Prov. 1.7. it keeps the heart waking and watching, it keeps the eye upon the treasure, and soon apprehends the least recess of God from a man.  
5 Love keeps the intentions right. 
It keeps the intentions right.  1. Upon the right end, it is as the by as to convert the soul in all her ways to her God: 
On the right end.  for what is love but embracing of God, and such a closing with him, as that as it finds indigence and want of him, so it hath complacence and contentment in him, yea and that contentment breeds hunger after what it hath not, and gratitude for what it hath, and so turneth all designs and her whol● course to this thing, that she may be● still blessed and more blessed in the fruition of God. 
2 In due plight. 1. actual.  2. It keeps the intentions in due plight in themselves: 1. Makes them actual: love hath a good memory, it carrieth the stamp of God upon the heart, and seldom forgets him; the soul lives where it loves 
x Animus ubi amat non ubi animat. : and as love came in by the eye, so it delights by th● same door to run out to God 
y Vbiamoriói oculus. 2 vigorous. . 2. I● makes them vigorous and serious, and so able to order and regulate all the motions of the soul in their right way: Thus love is very useful in this point, to keep you from straying from God, and consequently needful, that you may by holy walking retain his favour and presence.  
2 Hold this as a fixed verity, 
That you may not cross or offend God, hold fast this truth, that Gods will is best.  that that is best which God wils; all that are come to God do believe this, else they had not come, for what could draw the heart from all its good but that which is greater than all; but though this be habitually in them, yet they do not always actually believe it, for what should be the cause of their excursions and deviations, but because at present they think it better to walk in another way then the way of God; there are but three causes of voluntary declining any thing, either it is because 1. the thing is not worth entertainment, at least 2. upon such terms, or because 3. a better thing is presented which we cannot enjoy with it, so that if a man could carry this truth in his heart unblotted, that it might ever appear legible, it would be to his gadding affections as a curb, and settle the soul on God as on her Centre. If you could believe that you cannot mend yourselves, or make your condition better any other way, you would be steadfast and , for how you would see a conjunction of Gods will and your chief good, so that in crossing his will, you should cross yourselves, as wisdom speaketh; He that sinneth against me, wrongeth his ●wn soul; all they that hate me, love death. Prov. 8.36.  
To help you in this as in a matter of ●eat importance, 
Means to hold that fast.   
1 Get a clear knowledge of God, wit● he is in himself, and of the wisdoms God in the Commandments, which at full of reason, and of the end of the command, thy good, and of the nature 〈◊〉 that good.  
2 Make this knowledge actual, of●● mind it.  
3 Know that there is reason to gioe the lie to all opinion of good out of God's way and against his will.  
1 Because God's love is fully toward you, and so perfect that he hath not c● off any good from you.  
2 All that is truly good agreeth wi● his will: as the formality of truth is the agreement that it hath with the mind of God; so the verity of goodness is th● agreement that it hath with the will o● God: and again, all true good is fro● him and eminently in him 
z Omne honum in summo bono , therefore that which stands in opposition to h● cannot be good.  
3 Consider the subject of such mis●● prehension; he is either one cover● with darkness, or clouded with passion men naturally are blind, and so call evi● good, and good evil; and good men sometimes are clouded, and with a fren●ie of passion distempered, and judge that good, which when they become sober they count the greatest evil, and which is the truest judgement, whether that of a man drunk, and not himself, or that of a man that is calm, clear and himself?  
4 Remember that you must needs are in judging that to be good which you cannot entertain with contentment, but a godly man finds these two things as sure notes of the true evil in every sin. 1. Fear before, and in admission of it. 2. Pain and repentance after, and that ever 
a Chilo damnum lucro turpi se pretulisse dixit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laert. in Chil. .  
5 When you see two cross counsels, weigh well these two things 1. the Counsellors. 2. the Reasons.  
First, weigh the Counsellors; consider well who they are that stand up to oppose God, and you shall find that which may disable their testimony, they can be but one of these, either you own lusts, or Satan's suggestions and tentations. As for your lusts, consid● 1. They cannot incline. to any good for kind which God alloweth not, all th● difference between God and them is in the time, measure, order, manner, meant, and therefore since you have the same good in God's way, is it wisdom for circumstances to hazard your souls? 2. They urge without reason, therefore called foolish lusts, and brutish; it is true, they have a colour of reason, but such as a spark of wisdom would see to be folly. 3. The order of reason and nature is that you should affect by judgement 
b Crates dicente quodam optimum esse, quae quisque cupit frui. resp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Laert. , and not judge by affection, affections are blind guides. 4. Lust's can see nothing but what is present and sensual, but they see not the spiritual evil, nor the future calamity and doleful consequents of sin: now it is against reason to be so improvidently praecipitant.  
And as for Satan; what can be expected by his counsel who seeks in all to destroy? and let this prevail with you, that all opinion of good in that which is against the will of God, is either immediately, or mediately from Satan.  
Therefore see what cause you have to believe that that is best which God willeth, and if you can carry this truth engraven upon you, it will be as a wall to limit and shut up your inordinate affections, and to shut out and break the force of Satan's temptations; here you begin to be taken when you are seduced, if this fort had stood, you had been safe, and if you keep to Gods will in all, you shall have his favour, and consequently his presence in all.  
2 Weigh the arguments that are used on both sides, for you shall by this better judge betwixt them. 1. God urgeth debt, you are his creatures, you live at his cost and charges, he hath done you good and not hurt all your days: can your lusts plead this? whence comes fears, grief, pain, want, death, hell, but from sin? You are then debtors, not to the flesh to live after the flesh. Rom. 8.13.  
2 God proposeth good without evil, can your lusts do so?  
3 God proposeth eternal good, but the pleasures of sin are but for a mi●ment 
c Momentaneum est quod ●electat, aeternum quod cruciat. Greg. .  
4 God proposeth a certain good, bu● lust cannot, ambition may reach at honours that it may never attain, covetousness may hunt for riches, which it ca● never find.  
5 God proposeth all good, but lust only some particular good; volupt●ousnesse proposeth pleasure, not dignty, etc.  
6 God proposeth good to the posterity, but can lust do it? nay it draweth t● evil without care of posterity; yea, t● the shame and calamity of posterity.  
7 God proposeth true good; th● which comforteth and giveth life i● deed, but all the proffers of lust are delusions: Solomon tried it, many spies have traversed this land and find i● continent of lying vanities and tr● miseries, therefore keep close to God that you may have his favour and presence with you.   

CHAP. XXIII. Fifth means, keeping in God's way.  
FIfthly, take this direction: 
Direct. 5. Keep in God's way.  Keep yourselves in God's way, else you cannot expect his help. Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways. Esay 64.5.  
Here are two things to be carefully observed.  
1 That the things which we undertake be good, that we may pray as David, 
Let that we do be good.  Hold up my doings in thy paths, that my foot steps slip not. Psal. 17.5. For in an evil action to ask his aid is to provoke him, it is an high indignity, it is to draw the great God into a cursed confederacy with sinful man against himself.  
2 The things must be such as we are called unto; 
What we are called to.  for if out of rashness and folly, or pride and vain glory, we thrust ourselves into actions, or difficulties without warrant or command, we may miss our aim, if we think to be carried through with a divine hand.  
Quest. Quest. How a man may know whe● he is called to such or such a work.  
Answ. 1. Ans. 1 Some actions are tied and appropriated to an office, as administration of Sacraments to a Minister, execution of Justice to a magistrate, etc. Concerning this take these rules.  
1 Ordinarily no man is called to the work of an office which is not called to the office; therefore Saul and Vzziah sinned: Samuel told Saul when he being a King had meddled with the work of the Priest in offering sacrifice; That he had done foolishly, and kept not the Commandment of the Lord his God. 1 Sam. 13.13. And when Vzziah went into the Temple to burn incense upon the Altar of incense, Azariah with his brethren withstood him, and said unto him, it appertaineth not unto thee Vzziah to burn incense unto the Lord, but to the Priests that are consecrated to burn incense, go out of the Sanctuary for thou hast trespassed, neither shall it be for thine honour from the Lord God. 2 Chron. 26.16, 17, 18.  
2 No man is called to the office, in whom is not fitness, and ability for it, these things at the least are requisite.  
3 No man is called to any act of office, but according to commission and order annexed to his office, as for the Magistrate to execute judgement without hearing the cause, etc. So long then as I keep myself in my station, and do the work that belongs particularly to me in my place, I may comfortably expect the good hand of God, and with cheerfulness I ought to walk in my way, and not to afflict my soul, with fears and cares; God that hateth presumption in meh thrusting themselves into things too great and weighty, doth require alacrity in those whom he calls to his service; when he put josuah into that great office of being a leader to his people Israel through the wilderness, he promiseth to be with him, and often presseth this; Only be thou strong and very courageous. Josh. 1.5, 6, 7, 9 What should I speak of Moses, Gideon, David, jeremiah, Paul and others, in whom you have so many patterns of God's goodness, not leaving his servants in that way which he sets them to walk in.  
Answ. 2. Ans. 2 Some things belong to me● as partakers of the heavenly calling, as all acts of piety and charity; yet in these take this rule:  
A man is not so called to these as that all are to be done by any one, at any time, in any measure, in any manner, but we must wisely know how to order out ways with discretion, for it is note. enough to do good, but we must do all according to pattern, in due season, and in due order, for a good work may be marred in the handling, when we walk not by rule, as when a man neglects his calling and is unseasonably in conference, hearing, fasting, praying, he cannot upon just ground expect Gods assisting presence, and blessing in his way, and so on the contrary.  
Answ. 3. Sometimes a man is above ordinary course called to some work; and here we find the calling of a man to be of God. 1. When he hath a particular word 
d Quilege priuàta ducitur, publica non constringitur. apud Episc. Sarisb. de justitia operum. c. 42. ; so Abraham had a particular charge to leave his Country and to slay his son in Sacrifice; So Peter also had a particular word to walk upon the water, and God failed them not. 2. A strong bent and inclination of heart, so Paul was bound in his spirit to jerusalem, though dangers waited for him, Acts 20.22. so it is judged of Ehud in killing Eglon; of Phyneas in slaying Zimri and Cosbi. 3. When God fits not only with a disposition, but with a spirit for the work, as when he called Saul to the Kingdom, he gave him another spirit. 4. When he gives peace of heart in their way, and bears them out against all accusations from within or without, so Paul and Silas had this testimony of their calling to their work, a spirit of glory resting upon them.  
Quest. Quest. But evil men have sometimes a great flush of spirit, courage, ability, peace and confidence, have they this of God?  
Answ. 1. Ans. 1 God may employ even wicked men, and may for the service of himself and of his Church, fill their sails with a full gale of great gifts, and carry them on with a strong hand, so he helped Cyrus, He saith of Cyrus, he is my Shepherd, and shall perform all my pleasure. Esay 44.28. and, Thus saith the Lord to Cyrus, whose right hand I have holden or strengthened, etc. Esay 45.1.  
2 There is a natural strength which may do much, some have a natural vigour and confidence, which enables them to do and suffer much.  
3 men's lusts and sinful ends and respects may add activity and vigour to their spirits in good actions 
e Vis. Hug. Grot. de verit relig. Christ. l. 2. , jehu was zealous, but that flame of zeal was enkindled by the love of the kingdom; and many others do much, but it is by the strength of their self-love, and politic ends.  
4 There is a diabolical power of that Prince of the air, who worketh in the children of disobedience, which makes his zealots as God hath his 
f Pertinacia haeretica est obduratio voluntatis ipsorum, & obligatio diabolica, qua eos trahit quò vult & sicut vult, & ut furiosi, casustinent ex insania cordium quae vix sanitas sustineret. Guilielm. Parisiens. de tentat. & resist. Vid. eundem de virtutib. cap. 21. , as Pharaohs Magicians wrought like unto Moses, so Satan transforms himself often into an Angel of light, and in a way of seeming piety, and devout zeal makes many to be valiant Champions. But there is this difference of that common assistance of the spirit of God to evil men, and of the strength from nature, lusts, or Satan, from that which the holy Spirit gives to the godly in their ways.  
1 That which is from natural temper, lusts, or Satan, is often found in an evil cause, as saul's Zeal before he was called of Christ, was madness against the truth.  
2 Only the spirit of holiness works by love to God, others for other ends.  
3 Only the spirit of holiness makes more holy by all assistance which it affordeth, this only wins the heart, so that the more God is with him in his way, the more he loves him, and loves to serve him, and so hath this evidence that it is from God, because it tends to him; so David's heart was silled with love when God appeared for him. Blessed be the Lord, because he hath heard the voice of my supplication, the Lord is my strength and my shield, my heart trusted in him, and I am helped, therefore my heart greatly rejoiceth, and with my song will I praise him. Psal. 28.6, 7.  
Let this suffice in this digression for brief answer of these questions, now let us return to the direction; be sure you keep in God's way, for you cannot find God but in his own way, when the arko and pillar of fire (the word) moves before you, walk after it, and then yo● shall find God pouring in himself, and girding your joins with strength 〈◊〉 Wait on the Lord and be of good courage, and he shall strengthen thine heart, wait, I say, on the Lord. Psal. 27.14. Fear thou not, for I am with thee, be not dismayed, for I am thy God, I will strengthen thee, yea, I will help thee, yea I will uphold thee with the right hand of my righteousness, I the Lord thy God will hold thy right hand, saying unto thee fear not, I will help thee fear not thou worm jacob, and ye men of Israel, I will help thee saith the Lord, and thy redeemer the holy one of Israel. Esay 41.10, 13, 14. It is a precious promise, a man may say and sigh in himself, alas the work is great, and I am weak, but God saith, I will strengthen thee and help thee; and if the difficulty be too great for thee, yet it is not too great for me. But a man may say, alas, they that war against me are many and great, and I cannot stand before them, I find mighty lusts, strong disputes, strong tentations, but see what God saith, ver. 11, 12. They that strive with thee shall perish, they that war against thee shall be as nothing, and as a thing of nought; they may come against thee, but thou shalt be above them, they shall vanish, they are no more than a shadow. But a man may say, I find my heart shaking at the sight of these sons of Anah, and I am ready to say in myself, I shall one day fall by the hands of Saul: to this God answereth. 1. by a repulsion of fear in a word of encouragoment, Fear not nor be dismayed, which he repeats again and again. 2. by iteration of the promise, I will help, I will help, I will strengthen thee, I will hold thy right hand: as if he said, I will surely do it. 3. by calling in his attributes as witnesses and assurances, I am jehovah, one that is, and will give being to all my words, I am the holy one, one that cannot deceive you. 4. by pleading his relation and affection, I am thy God, I am jehovah thy God, thy Redeemer; as if he had said, I have given myself to you, and have undertaken to save you, and therefore fear not; though thou art but a worm jacob, yet will I uphold thee; oh then that we could now in our way rejoice, and say as the Prophet, The Lord jehovah will help me, therefore shall I not be confounded. Esay 50.7.   

CHAP. XXIV. Sixth and Seaventh means: Be doing, and wisely and diligently use the means of grace.  
BE doing: many cry Lord help, 
Direct. 6. Be doing.  but they stir not up themselves, 
g Orans & non operans iramprovocat. Greg. mor. l. 18. c. 3.  but think to live all upon supply from heaven: but if you keep the seed in the garden God will not increase your store, you must plough and sow, and in your endeavours look for the blessing from above; you have a life in you, and you must put it forth, God hath said he will help you: that is, you must do what you can, and he then will join with you 
h Dii facientes adjuvant. Certate, adjuvabo; vincite, coronabo. Aug. apud Parisiens. de ten. & resist. c. 1. , he hath said, he will meet you, Esay 64.5. that is to say, he expects that you should be coming, and then he will come; the mother will lead the child by the hand, but the child must use his legs, he will do as men do with young swimmers, he will hold your head, but you must use your limbs; I shall speak more of this when I come to speak of such as seem to be deserted of God but are not, they find 〈◊〉 deadness, but it is not because God will not co-worke with them, but because they do not cowork with him: I will at present only say what David said 〈◊〉 Solomon his son, arise therefore and 〈◊〉 doing, and the Lord be with thee, 1 〈◊〉. 22.16. Sat not weeping and sigh●●●, for that will not profit, you must be ●●ing 
i Si lachrymae prodessent malis auro eas emeremus. Plut. consol. ad Apoll. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dictum Priami ad Achillem. apud Homer. Direct. 7. .  
Wisely and diligently improve the means of grace, for God doth ordinarily work only in them and by them, where they are afforded: he hath showed you the way of life; if you walk no●●● his counsels, no wonder if deadness and deformity of Spirit overtake you; having spoken somewhat of this before, I will here add these two things. 1. The faults of men in the use of the means: 2. The inducements to use them rightly.  
First, there is a faultiness in the godly, often in the use of the means, which weakens them and takes off th●● vigour.  
1. Profaneness, when men co●●● with slight and common spirits to the●● holy things, without due composedness, reverence, and preparedness; this is to provoke God to forsake his sanctuary, and to leave his ordinances, unclothed of their wont working power, and quickening virtue, for this is not service that he can bear, it overthrows his Majesty, and layeth his honour low when men come so before him; If I be a Father where is mine honour? Mal. 1.6. As if God had said, your unholy and contemptible carriage in my worship, declares that you set light by me, and make nothing of me; if you had me in esteem as your God, you would worship me as God; Let us have grace whereby we may serve God acceptably with reverence and godly fear, Heb. 12.28.  
2. Confidence misplaced; when you make the minister his gifts, graces, prayers, or the things that he administers your trust, God will not bear it: remember that gifts and ordinances though they be ordained for edification, yet they are but instruments, and the whole force of the Instrument depends upon the chief agent, the waters of Bethesda heal not except the Angel move them 
k Ipsa adjutoria distinguenda sunt; aliud est sine quo non fit aliquid, aliud quo fit: prioris generis sunt media instituta a Deo, secundi est gratia Dei. Aug. apud Camer. coll. amic. p. 306. ; neither is he that pluteth any thing, neither he that watere●, but God that giveth the increase, 1 Cor. 3.7. God hath not appointed these a things without which he could not work, but out of liberty, because it pleased him, partly to convey himself i● a way suitable to nature; the word and Sacraments being fit things to de●l● with intelligent and rational creature, and partly that his name might be more honoured in the fellowship ●f many in the ordinances, therefore o● trust must not be in them, but in God. 1 Cor. 2.5.  
3. Men come not to them for this end, but as the empty spirits of men unchanged, gather the chaff, and cockle, but let's go the wheat, and prefer a fine weed before the ears of corn, so many that are good do catch at things less useful 
l In picturis, Colores plus afficiunt quam lineae. Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. picturam amamùs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at, orationem non quae convenit, sed quae placet. ibid. , for the most part men ha●● what they seek and no more; in a fie●● one comes to get wood, another to pi●● flowers, another to take air, and the sheep come to get food 
m Sicut in agris apis captat florem, capra germane, sus radicem, etc. sic in legendis poematis, alius hister: am captat, alius elegantiam, idem ibid. : there is a spirit among men too much carried after difficulties, novelties, depths, disputes, and by this means they become to be like some children of swollen heads, but weak limbs and little strength: this should be your end, to get life, to meet God, to be filled with the Spirit: you may be fatted in gifts, and lean in grace, like a tree full of leaves and branches, but empty of fruit: knowledge is good, when it is sought to a due end, not to set up yourselves above others, but to set up God; it were good to count nothing good to you, till you find God in it; a thousand notions are but vanities, and as empty clouds in the air, except they dissolve themselves in showers of grace and holiness upon the heart; As new borne babes desire the sincere milk of the word, that you may grow thereby, 1 Pet. 2.2.  
4. Men use not the means in faith, but are ready to say as Naaman, what are the waters of jordan? except you believe you shall not see the power of God; when you say in your hearts, my heart is corrupt, dead, dark, past cur●● what is this but to charge God with weakness and folly, in appointing these helps that cannot profit? though lusts and tentations be many and strong, yet remember God is able to deliver. 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Dixit Antigonus Navarchae ob hostium multitudinem metuenti. Plut. apophth.   
5. Not drawing out the efficacy of the means, by prayer, application, neditation; you should hear for hereafter, the word should remain upon you, and you should mould 
o Ro. 6.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and form you hearts to it, and by it: the benefit of the ordinances comes not always at present; they are like grapes that must b● pressed: what encouragement doth God give oftentimes? If you were wise you might get much; doth not God prese●● them sometimes like the flowing breasts? now if you would lie sucking, how might you be filled? you p●● from you the word when it is like 〈◊〉 mine not half broken up, yea often whe● you are near to springs of life, yo● cease to dig; the diligent hand makes rich; a hungry soul finds many sweet meals in your leave, God would give much of himself if you would stay by it: what if nothing come at present, do with the ordinances as with a pump, dwell at it and the waters will flow; it is not much hearing, but wise hearing that carrieth the blessing, the word must be laid up, and must soak into the heart. joh. 8.37 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Camerarius. Sermo meus non penetrat in vobis. Ludou. de Dieu. .  
Secondly, let me add a little for indutement, to put you upon seeking God in this way.  
1 Consider it is God's way, therefore you must not expect good without it, it is his way and he will make it good; he hath appointed the means for this end, and therefore they shall prosper that use them; his power, wisdom, goodness, stand all inviting you, being as so many seals of this truth, that they shall live that hear, and they say to thee, Oh thou that art named the house of Israel, is the Spirit of the Lord straitened? are these his doings? do not my words do good to them that walk uprightly? Micah 2.7.  
2 His promise is with you; how fully hath he expressed himself in this, Incline your ear and come unto me, he are and your souls shall live. Esay 55.1, 2, 3 
q Verbum Dei animae vita, virtus victus, custodia, etc. Bern. . And hath not Christ annexed his prsence to his ordinances, for his people good unto the end of the world? Mat. 28.20. Look then at the ordinances in the promise, and see how God hath engaged himself unto his servants: if you could believe, you would see God more in his Sanctuary; but as it is said that Christ wrought no more miracles in his own country because of their unbelief, Mat. 13.58. so God shuts in his power from working, because your hear● is shut up in unbelief; you should go● with gladness to the house of God, as to a place of feeding and healing, rejoicing in hope to find an effusion of the Spirit from on high, according to the promise.  
3 God hath done it; you see by these means he prevails upon men, and turns from darkness to light, and raiseth from death to life; you see others how they flourish in the Courts of God's house as trees by the water side, and have not you yourselves found God often, causing the ordinances to come as Ships laden with rich treasures for you? hath not your heart burned when you have heard him speaking? have not some sermons been as Elias Chariot? hath not Christ come often when his Disciples have been together? why do you not then upon such experiences, walk diligently and cheerfully in the Gospel?  
4 It is God's glory to meet his people; it sets out his goodness, wisdom, power, mercy, faithfulness 
r Caesari, cum statuas Pompeii delapsuras erigi jussit, dixit Oice. ro, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flut. de capiend. ex. hostib. utilit. , as the Sun in clearness, it makes his name precious, his ways sweet, his people fruitful, and herein (saith Christ) is my father glorified, that ye bring forth much fruit, John 15. therefore you have cause to seek to enjoy God in this way.  
5 Consider with whom you have to deal. 1. One that knoweth who seek him, he knoweth who are his friends, and seethe all the reachings of thy heart after him: Christ asked the woman whom she sought, but he knew she sought him, and so showed himself unto her; the child may, seek the mother and she may be ignorant of it; but there is not a prayer, not a sigh after him, but it is in his ear, not a tear for him, but it is in his eye. 2. He can do what you desire; he can carry you on as upon eagle's wings, he is a fountain of life, and hath enough for you, and for thousands. 3. He is pitiful, he is sensible of your case 
s Heb. 4.15. Compassio cum impassibilitate perdurat. Bern. de grad. humil. , he knoweth your need of him, what weakness you are left in, if he be not with you, what tentations and lusts break in, what sorrow and heaviness if you enjoy him not. 4. He is the author of that desire which you have after him, and God knoweth the meaning of his own Spirit; these desires he sent from himself, to be as Pharaohs Chariots to bring jacob to joseph; and when they have brought you to God, will he not accept you? he would not have sent for you, if he meant not to help you, therefore seek him with faith and diligence in the means, that you may have his presence for your guide and guard in all your ways.   

CHAP. XXV. Three counsels to such as are deserted.  
NOw I come to deal with such as are forced to draw this sad conclusion against themselves, that God hath departed from them: and I fear when men seriously consider what hath been said, that it will be found that not a few have cause to sit down in the dust and to pour out tears in the sad sense of their grievous loss of the quickening presence of God; Me thinks it is visible in some that they are changed, and have declined from that lustre, life and activity of spirit, which seemed once to be aloft, and to be elevated to an excellent height of holiness, and heavenly mindedness, but now lieth grovelling in the dust, with clouds and chains of evident darkness and death upon them. And now I wish for such a spirit, that I might come to them with like success, as the Angel to S. Peter when he lay sleeping in the prison. The Angel of the Lord came upon him, and a light shined in the prison, and he smote Peter on the side and raised him up, saying, arise up quickly, and his chains fell off from his hands, and he went out and followed the Angel. Acts 12.7.9. God hath sent us also to strike off men's chains, and to open the iron gate that leads into the spiritual City, and hath given us the hammer, jer. 23.29. and with it the key of the Gospel, Luke 11.52. And oh that he would manage these by his strength, that men might be delivered that are in prison.  
In dealing with such, I will take this course to draw them out of these deeps.  
I will lay down the matter of persuasion, arguments to prevail, rules to direct.  
First, the matter of persuasion, or the things that I plead for are,  
1 To consider well whether you be not in this case: 
1. Counsel. Consider if it be not so.  Call home your thoughts and send them as spies throughout all the Region, and see if you find Christ in it as in former times, see if thy soul lie not as Jerusalem, when the Babylonians came upon it, are not the walls broken down, the gates burned, the Temple spoiled and pillaged, the inhabitants driven into captivity? Inconsideracy undoeth men, you will never sit down by the waters of Babylon and weep, till you remember Zion from whence you are carried; there could not be place for so much sloth and security in you, if you did see and consider how you are. According to the acquaintance which men have with themselves, so are their fears, cares, joys, endeavours. No man will seek for what he thinks he hath. Laodicea dreamt golden dreams, when she slept in poverty and sought not relief, because she knew not her need, Apoc. 3.17. it is not a sleight view, or weak conjecture, or transient thought, or light suspicion which will rouse the heart out of her sleep; these things may disquiet, but they are as weak physic, which moves the humours, but removes them not, working pain, but not cure; If you saw yourselves indeed wrapped in darkness and death, lying like Lazarus in the grave, covered with earth, bound up and putrified, you would then hear when we cry to you, Lazarus arise. Necessity would quicken you, nothing could hold you, you would mourn and howl, and pray, and seek, and not cease till you find, therefore put the case out of doubt, and be serious and impartial, it is wisdom to know well what it is not safe to bear, and to know we have not that which is misery to want.  
2 When you see in what case you are, 
2 Counsel. Make haste to recover.  make haste to recover, take heed of trifling, the business requires speed, therefore as the Angel said to Peter, so I say, arise quickly, Acts 12.7.  
1 Consider you are at a constant loss; you will not let your money lie dead, 
Because you are at a constant loss.  you count every day loss when it is not used, when your Ships be ready to go out, or come in, but cannot for want of wind. My brethren, Grace is your stock, your money, the estate which is laid up in the soul, as in a Ship that is bound for heaven, the place of the richest trade, and when you lie becalmed, and cannot put forth, you lose much: if you had a wind, if the Spirit did come with gales of grace you would grow rich. The more goods you send to heaven the greater will your account be; But when you lie still and trade not, or when your commodities are not vendible, you wrong yourselves: Think of it, you have but a few days to trade in, and what you sow, that you shall reap; if you were good husbands, diligent and industrious, what might you get? Whereas by carelessness you are at loss, you might be getting, more grace, strength, testimonies of divine love, sights and tastes of hidden treasures and pleasures, in this life, and might be also still adding to the heap of glory in the next life. Count therefore every day a great loss, and be speedy. Do as the Disciples when Christ called them; Immediately they left all and followed him; and as David, I thought on my ways and turned my feet unto thy testimonies, I made hast & delayed not to keep thy Commandments. Psal. 119.59, 60. weigh it well. 1. Grace is the richest treasure of heaven and earth, that brings in the best advantage. 2. You lose it may be, such a time of trade as you may never have at gain, as the days of youth and strength, and health, when grace doth waste, or the days of the Gospel; while the sun shines you should make hay 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; .  
2 There can be no reason of delay; 
There is no reason of delay.  if your case be sad, and you fear to begin so doleful a work, and so stir in such a wound, will it not be worse? and must not the thing be done? and though there be pain in stirring, yet it is the way to the cure, and the disease is worse than the pain: or if you think to take a fit time, I say there is no choice in present necessity; deliberation is idle where the eminence of the danger requires present action: would you lie still and consult of a fit time, if you were in the Sea, or if your house were on fire? or if you think to dispatch some business first? then I say this is folly, may not both be done? or will you with Saul be seeking your asses when a kingdom seeks you? will you leave your child starving, to go to feed your hogs? or if you think it is hard to recover your loss, and so rather sit down in heaviness 
u Compressis manibus. prov. & Latin. & Heb. Liv. l. 7. Drus. prov. hebraica. , than put forth yourselves in endeavours; then I say mourning will not help it, is it hard, but is it not necessary? will it not be harder? or if you think I may find myself in better case, my heart more quick, more soft, I may have a better time, than I say, and you may not; what promise have you that while you lie still, your work shall be done to your hands? nay, have you not learned, do you not understand that if you come to him with what you have, you shall receive what you have not? there is therefore no reason for delay.  
3 Delay is very sinful in this case. 
Delay is very sinful.   

Disobedience.  1 It is disobedience 
x Si praetaeriit tempus, praeteriit ●arifitium. prov. i.e. non litat qui suo tempore non sacrificat. Drus. prov. Ca●●. 1. l. 5. Minus solvit qui tardius solvit. Elem. Jurispru. part. 2. §. 10. : the authority of a Superior is as much crossed in the time as in the matter of his commands: the jews had sinned as well in misplacing their feasts, as in neglecting of them; you call your servant to 〈◊〉 presently, and he saith I will co●● week hence, and how do you const●●● this? the jews thought to build 〈◊〉 Temple, but because they did it not 〈◊〉 God's time, God was angry. Hag. 1. ●, ●  
2 It is ingratitude; 
Ingratitude.  God calls you to come to him that he might do 〈◊〉 good, and you say you will come at leisure, would you do so with your K●●● in such a Case?  
3 It is contempt of God, 
Contempt  and of his ●●vour, you count it not worth your pa●●, for if you were willing you would 〈◊〉 what he demands, nothing keeps y●● at a distance from it but dislike, if the heart were pleased it would yield.  
4 There may be hard thoughts of God in it; 
Jealousy.  you think he will not pardon, or accept you, but then why do●● he call you?  
5 It is disloyalty; 
Disloyalty.  why are you willing to be unserviceable to your G●● for a moment? what are you fit 〈◊〉 when you are asleep? and would you not that your servant should rise wh●● you awake him? much time is gon● you have but a short time of service, and your reward is for eternity: up then, and ●ose no more time for shame, that have ●ost so much; is not he worthy of all thy ●●●e, that is thy life? rest not then in purposes and promises; for if the heart were faithful, it would not only wish but work, not only purpose but perform 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocabantur qui semper ●●●unt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed non daunt. Sic Antigonus vocabatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Plut. in Paul. Aemil. .  
4 Delay is dangerous. 
Delay is dangerous   
1 It is Satan's advantage; when you are without God, 
It is Satan's advantage.  he is diligent to deprave and corrupt; when the body is dead it is meat for worms; when the house is empty, there is room for lusts and all evil. Mat. 12.45. you may get guests which you can never be rid of.  
2 God may departed again; 
God may departed again.  It is a great condescension when the great God comes to call upon you to come to him if you stand off he may turn from inviting to threatening, and from kind i●reaties to bitter chide; love will not bear contempt 
z Debet amor laesus irasci. Qui rogantem contempseras, forsitan audies objurgantem. Hier. ad Heliodorum. de laud. vit. solit. ; therefore hear 〈◊〉 he calleth: if you take not his offer 〈◊〉 you accept not the season, you may provoke him to go, never to return aga●● but you may run out your time in a ●●ing life, your sun may be clouded whi●● you live, God may leave you to the w●●● of Satan in a great measure, to but 〈◊〉 and bind the soul in chains: therefore be speedy.  
3 Put on to purpose. 
3. Counsel. Put on in earnest.   
1 With strength, muster up all you power, 
With strength.  that you may recover yourselves out of the hands of those th● have prevailed against you, and th● you may regain the ancient liber●● which you have lost, and have a gracious hand of God with you in all yo● ways, you may seek and not find● except you seek with much conte●●● on. 1. The heart that hath long go●● astray will not be easily brought 〈◊〉 frame, there is such an habitual dea●nesse upon it, that without much i● tensnesse of endeavour it will not be● raised. 2. God will be hardly pursue● and pressed, he hath set all things i● way of Justice, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. in  so that he that fig●●● shall overcome, all degrees of grac● and enlargements of spirit in life and joy come as rewards: he is not in case to receive that is not in case to seek, for he knoweth not the worth of his presence, that doth not strongly seek it: many times many lose the commodity, because they will not give a little more.  
2 With continuance; 
With continuance.  sit not down till you have attained; press on, and resolve never to be at quiet till God return again: he seeks in vain that seeks not till he find.   

CHAP. XXVI. 
● Debet amor laesus irasci. Qui rogante●●● 〈…〉  Motive to use these counsels; ta●● from possibility of recovery.  
THe second thing is, the argument to persuade; if a man lose 〈◊〉 health, friends, riches, liberty, it is 〈◊〉 hard thing to persuade him to end 〈◊〉 vours of recovery, and to run after th●● that he may bring them home against but in spiritual things, men are of●● content to sit down with the losse● things of greater worth, and it is ha●● to set the wheels of the soul movi●● in a serious study to regain them. But 〈◊〉 such who find themselves deserte● provoke themselves, to endeavour t● cure of this evil, and I will propou● two things as persuasives.  

1 possibility of recovery.  
2 necessity of recovery.   
First, 
1. Motive. It is possible to recover.  it is possible to regain what you have lost, it is a comfort that there 〈◊〉 hope, hope adds life to endeavour●● but despair kills them; sit not dow● ● if all hope were cut off, say not my wound cannot be healed, lay not out yourselves for dead men 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Soph. in Antig. , you may recover.  
1. You have power to seek it; though much deadness be upon you, yet if you be in Christ, 
Because such have power to seek it.  you have a spirit of life in you, you have a natural life, a rational life, and a spiritual life; reason doth much in many without grace, much more may you; a Christian is a living thing, and all life hath power to do the acts of life, not to be able to act is to be d●ad 
b Vivere est agere. Sen. at hoc reprehendit Scalig. de subtilit. exercit. 102.5. : I have showed before that God never leaves his people wholly; but though he withdraw his arbitrary influence, yet not the vital; that may cease in a great measure, which is to the welldoing of a godly man, but yet neither doth that cease totally, nor doth God at any time hold back that which is to life and being; you have a power, therefore you must blow up the grace of God in 〈◊〉, 2 Tim. 1.6. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  there is fire in the members, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Thou hast a ●itle strength. Apoc. 3.8. And as in a natural way, God expects that nature should work, or else he will not wor● so in a spiritual way, think not to ●in● God except you seek him. Call up●● yourselves 
c Bene responsum fuit Rustico Her cusem invocanti, cum in limo haerebat plaustrum, manum ro●ae admove, boves stimula, sic Deos invoca. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. apud Suid. , set your minds to con●●deration, common and plead w●●● yourselves, for your life is preserv●● by knowledge, as it is wrought by it; a●● consideration is like the drum in 〈◊〉 Army, to put all in motion; a considerate man is an active man, apprehensions and thoughts put life into the hear● therefore stir up yourselves; if yo● will not help yourselves, God w●● not; but if you will do what you c●● God will draw near, james 4.8.  
2. 
Are capable of reviving.  You are capable of reviving: thought now deadness be upon you, there is 〈◊〉 warnith left 
d Quidui ac cedere possit a quo r●cedere potuit? Bern: in Cant. Sermon. 82. , there is great difference between one in a swound, and o●● dead. 
e Aptius multo, est sub●●ctum om●e odd recipiendum influxum Deisemel, praehabitum, ●uam eum 〈◊〉 semper caruit ut titio recens ex●inctus, & adbuc sumigans apt. or est ad 〈◊〉 mam. Mau. Ben. Isc. de resurr. li. 1. c. 4.   
3. 
There is encouragement in this case.  As you have a power, so you have encouragement, you have need to consider this, for an humble spirit is apt to oppose itself, and to sit down with hanging hands, feeble knees, weeping eyes, fainting heart, as if it were incurable, like them, Acts 27.20. In such a dark and stormy season they reckon themselves among the dead, and think that all hope is gone of getting out of these deeps; but now consider there is hope.  
1. The life you have is from Christ, 
Their life is from Christ, and dear to him.  it is dear to him; he laid down his life, that you might live, he hath planted in you that grace you have, and will he not cherish his own work, which with so much cost and care he hath undertaken? the breathe of thy soul are the breath of his own spirit, and he will own it; if you come to him, he will in no wise cast you out 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Joh. 6.37. That grace you have was given you to fit you for communion with him; and when you come to him, will he shut the door? he opened the door in your heart when you shut it, and will he not open his door when you knock? he loves to do much for his, for he loves them much: you are not straitened in him, but in yourselves; what is the meaning of the Gospel, doth not Christ stand with a fullness in his hand? why do you not look to him with faith who is as full of goodness as of power? is he not your head? are you not his members? he feels your pains, and sickness, yea he well knoweth and that by experience in his kind, what it is to be without God, and knoweth there is no help for you but in himself; your unkindnesses shall not hinder, if you will be friends with him, he will be a friend to you; the adulteress shall find acceptance if she return, jer. 3.1.  
2. 
There is a promise to such as seek.  You have a promise, why then do you not lift up your heads? you cannot come before you are called, and what you want is ready for you: he hath said he will give rest to the weary, strength to the weak, light to the blind, health to the sick; he would not have said these things, but that he would have you rejoice in hope; when you come to ask the spirit, it is granted before you ask, Luke 11.13. If you that are evil know how to give good gifts unto your children, how much more shall your heavenly father give the holy Spirit to them that ask him? Do you think that you have more compassionate love than he? you think if your children come hungering, crying, fainting for bread, you could not deny them, how much less will Christ? your love is nothing to his. He is love. 1 John 4.16. that is to say, he is the fountain of love, he works it where it is, and that love that you have to him, is from him; and would he be loved of you, if he did not love you? certainly he was your friend, before he made you his friend. 1 john 4.19. So then believe, and God is ready, good hangs in the promise like ripe fruit, if you shake the tree 
f Verba cupressis similia, dici solet de promissis speciosis quidem, sed f ●llentibus. apud Caelium. l. 25. c. 2.  the fruit will fall; turn this promise into prayer, plead with God in his own language, make his bond thy petition, live upon his word; if you believe it shall be well; if you have faith as a grain of mustard seed, those mountains that lie upon you shall be removed; when God deals with us by way of promise he deals the sweetest way, for what would you expect but his good will? and how would you know his good will but by his word? by the promise you have God not inclining and yielding, but determining, binding himself: by this ladder climb up, and bow thy soul before him, upon the pillars of faith, which doth so surely interest thee in thy God: he proclaimeth and makes heaven and earth his witnesses that he is yours, he hath given such power to faith, that he that believes sits upon the throne with Christ, Apoc. 3.21. and is made Lord of all the treasures of the kingdom, All is yours. 1 Cor. 3.22. Yea, God hath so tied himself to his people, that he hath not only said ask, seek, pray, but command me. Esay 45.11.  
3 You have experience; 
Experience.  you are ready to say as Gideon, what sign dost thou give me? still the heart cryeth for security, and is hardly satisfied: have you not signs? what is the word but a sign of his favour? what is the Sacrament but a sign and seal of his love? what is the grace you have but a sign, and earnest of his love? What are all the Saints but signs, a cloud of witnesses? Esay 43.10, 12. Chap. 44. 8. 
Others.  How many cripples have you seen walking and leaping? how many sick healed? how many dead raised? and why do you think he should be harder to you then to all? what think you that he hath some special quarrel to you? are you alone, and have you none like you in sin? what if it were so, yet is not all the sins of all the Saints more than yours? cannot he pardon thy personal debt that hath sealed a discharge to so many thousands? it matters not how much thou owest, a mountain is as easily covered in the sea as a molehill.  
Have not you yourselves experience? 
Your own.  bethink yourselves, have you not often been refreshed by his hand? did you never find your bones out, and your soul sick till now? and who helped you? when you came grovelling in the dust, with your backs bowing under pressures, did he not lift up thy soul with a renewed strength? when you came with yokes upon your necks, irons on your hands, and feet like poor captived slaves, did he not hear you when you cried? when you had but a little room to peep at, and could out of a close, stinking, dark dungeon see but little of heaven, when your souls were almost among the dead, and you had but so much life, as to cry Lord help me, did he not help? Nay, how often unsought hath he come to you? When Pharaoh and his taskmasters made your souls to serve, you did not send up the groans and cries that Israel did, yet he came and led you out, not into the wilderness, but unto Canaan, and gave you liberty, peace, and the good things of the land, when you had run in a sort out of all; you came not as the Prodigal to his father, but he came to you, and renewed your stock, and filled your becalmed souls with fresh gales of grace; And now after all this, when he hath been such a friend, so faithful, such a father, so merciful, will you say there is no hope? No, rather say, if new tentations arise, and new lusts that break in and spoil, say as David, The Lord that delivered me out of the paw of the Lion, and out of the paw of the Bear, he will deliver me out of the hand of this Philistim. 1 Sam. 17.37. and as the Apostle, We had the sentence 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead, who delivered us from so great a death, and doth deliver us, in whom we trust that he will yet deliver us 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lubin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. . 2 Cor. 1.9, 10.   

CHAP. XXVII. Motives to seek recovery, taken from necessity.  
SEcondly, 
2. Motive. It is not to be rested in.  as your recovery is possible, so when you feel a decay of spiritual life, this is no state to berested in; 

for it is sinful.  
for it is hurtful.    
1 It is sinful. 
1. Because it is sinful.   
1 Consider what becomes of that precious talon, 
Talents lie dead.  and trust of worth which lieth in your hands? doth it not lie dead by you?  
2 Where are you in such a case, 
Where are you?  are you not sleeping in Meshek and in the tents of wickedness? is not thy heart gone out from the presence of the Lord? are not other Lords in Christ's throne? is not thy way a way of spiritual whoredom, robbery, disloyalty, & c? are not other gods set up in the temple of the living God? are not you found with Saul against David? are you not departed and gone afar off?  
3 Either you know that it is thus or ●it; if not, then what stupidness, 
If you know not your case, it is stupidness, if you know and yet restit is wickedness.  what carelessness, not to miss him who is your Lord, your husband, your father, your life? if yea, then to rest without him, is to despise him highly; what do you but choose Egypt and her calves, before Canaan and the ark, and presence of the Lord? What do you but set God, his Son, his Spirit in the dust, to be trampled upon by every vanity, and every base lust? to cast off the yoke of Christ, to serve the beast's; yea, to cast down the crown of Christ, and to make his throne the footstool of his enemies?  
2 It is hurtful, 
Secondly, it is hurtful.  and it must needs be hurtful that is sinful.  
1 it cuts off the comfort of the soul; 
Comfort cut off.  ●he Sun shines not bright when the air ●s full of clouds, and the Spirit is not a comforting spirit, where it is not a quickening spirit; you may enjoy for a time some contentment in the creature, but ●hen these trees shall whither, when these fountains shall cease, or be imbitered, then what will you do? you cannot find comfort in God, w●● you are far from him.  
2 All things are dead when you 〈◊〉 dead: 
All things dead. Nil misere vivit me moriente mihi.  a dead man loseth with himself all things, and all things die to h●● when he dyeth in himself.  
1 When you are in this case, your 〈◊〉 ceptive and active power is weak●● you cannot so well comply with 〈◊〉 means of life, there is a great unsut●nesse; as water that is frozen is no● capable of impression, nor so ap●● move as before, a weak man can● live upon his food, as he was wo●● the wheels of a Clock that are yloged with dust cannot run well; th●● must be some fitness in the recipient join with the agent; wet wood 〈◊〉 not enkindle so soon as dry woo●● living heart will find that to be effe●● all, which a dead heart finds but 〈◊〉 shadow; those promises, those ●●cies, those duties, those thought which raise others with much po●● are but as the blasts of wind upon 〈◊〉 rocks to you, those means which 〈◊〉 as the waters of Nilus, which ma●● ●●e land rich in fruits, are to you but as ●inter showers, which bring up no●●ing.  
2 The power of God is the life of all, though you had as much life as an Angel, and had the food of Angels, yet except God be in it, you will not thrive: the ordinances are called the power of God. Rom. 1.16. 1 Cor. 1.24. because they are the instruments of his ●ower: now we know the power of the instrument depends upon the agent; the plough is fit to cut the ground, but the skill and strength of the husbandman must guide and move it: if the Angel of God's presence move not in these waters, they will not heal; All means are nothing, it is God that giveth the increase. 1 Cor. 3.7. therefore there is no safe resting in such a state without God.  
3 The heart groweth worse and ●orse: 
The heart groweth worse.  as the dead body groweth more and more corrupt; this should awaken you; if you get not, you lose.  
Consider 1. What a change this is: you did converse with God, and now with devils, you were Christ's freemer, now drudges to Satan and your lust● you had Eagles wings to soar alo●● and now you are like the Serpent that creeps on his belly and licks the dust thy soul was beautiful as a pleasant palace for the King of kings, and no●● it is a dungeon of darkness, a sepulchre● a prison, a den of unclean spirits; 〈◊〉 the vast difference that is betwixt a● man enjoying God, and a man forsake●; and to this consider, that it growe●● worse and worse, your bondage en● creaseth, your lusts grow, the palla●● groweth more ruinous, the dungeon darker the den fuller, all goeth downe● ward, worse and worse.  
2 Your case groweth more incurable 〈◊〉 the heart groweth harder, the min●● blinder; Satan is ever working, he loses no time, and you may be carried out so far into an ocean of sins, and miseries, that it will be hard recovering land again; the continuance of sin leaves so deep a die, as sometimes will not out till death; when the temple was sorely wasted and spoiled and lay ●●ng in ruins, though in time it was built up again, yet the second temple was not like the first; therefore you hurt yourselves much by carelessness: stir up & awaken your selus, be not willingly worse and worse, suffer not that to abide, which when it hath entrenched itself, will not without much difficulty be beaten out again, and when you have wearied yourselves, it may be you will not be able to raise your spirits to their old vigour; diseases hanging long, leave often such impression, that nature seldom gets up: the fire of the second temple some Jews say was not like the fire in the first 
i Ignis super altare cubabat sicut 〈◊〉, quia vis ejus extincta erat, at in priore templo, erat igni● ist● sicut le●. C●naeus de rep. Hebr● l. 1. c. 14. .  
4 You may have a worse time to seek unto God then now: if age, if sickness, 
You may have worse times for seeking of God.  if captivity, if poverty, if any misery come, than it will be an ill time to find thy heart so out of frame to have banks to mend, when you have less time, esse help, less strength, and when also he winds are high and the seas un quiet breaking in upon you, is to be taken i● an ill time: consider this, you must be better ere you die, you must build u● the ruinous house within; if you neglect these times of rest, you may be forced to do it in a hard time, when you must work by day, and watch by night, carry a tool in one hand, and a weapon 〈◊〉 the other; if you have a journey 〈◊〉 take, you will take the fittest season, now is your summer, walk in the light while you have it; now you have th● help of strength, health, friends, ordinances, prosperous estate; you will find when these are gone it will be a sa● thing to have this work to do.  
5 God will fetch you in, 
God will fetch you in if you come not.  if you come not, he will shake thy soul with fears, and drop bitterness into thy spirit, o● send outward afflictions upon thee to visit thy carelessness upon thee. Physicians (they say) in the cure of the Lethargy, do sometimes put the patiented into a ; when Ephesus lay in such a stupefied condition, Christ came with a sharp medicine, I will come unto thee quickly, & fight against thee, etc. Apoc. 2.4, 5. afflictions will stir you: when God layeth on the rod, you will feel that it was a bitter thing to neglect him, than your heavy eyed and sleeping conscience shall hit you home, and as the young Lions roar and yell, so shall the thoughts of your hearts fill you with a cry like unto that of the Prophet, Hast thou not procured this unto thyself in that thou hast forsaken the Lord thy God, when he led thee by the way? Jer. 2.17. and now it will put you in mind of running to your pleasures and sinful vanities, as the Prophet doth; Now (saith he) what hast thou to do in the way of Egypt, to drink the waters of Sihor; or what hast thou to do in the way of Assyria, to drink the waters of the river? thine own wickedness shall correct thee, and thy backstidings shall reprove thee 
k Peccatum est spiritui sancto locus quasi dialecticus, & medium ad conclusionem contra peccantem. Vid. Paris. de libel. divin. c. 25. : know therefore, and see that it is an evil thing and bitter, that thou hast forsaken the Lord thy God, and that his fear is not in thee. ver. 18, 19 My brethren, if the word will not, the rod must; learn then to avoid blows; if counsel draw you, you ●ay escape, but the rod is for the back of fools; if you come not in, expel some sad messenger; God will do●●● Absalon with joab, who set fire on i● corn, because he came not when he sent for him. 2 Sam. 14.29, 30, 3● Therefore while the season is calne put forth, and seek to regain what you have lost.  
6 God is not well pleased when he● witholdeth himself; when he estrargeth himself, and is not with you, it is a sign that he is angry. Remember those words of Moses, Numb. 14.4, 42, 43. When you go to fight against the Canaanites and Amalekites, your lusts and tentations; you cannot prosper. Because ye are turned away from the Lord, therefore the Lord will not be with yo●. And how doth the Church bewail the displeasure of God against her? Thou hast cast us off and put us to shame, and goest not forth with our armies. Psal. 44.9. It is true, that sometimes out of his sovereignty and absolute dominion● he may do this, but yet the thing in i● self is a sign of disfavour, therefore i● is not safe to abide in such a case; le● then your relation to him, the knowledge of his power, the sweetness of his favour, your love to him, the kindness which he hath showed you, put you upon a study of reconcilement, that you may enjoy your former happiness, and his ancient loving kindness.  
According to the presence of God with you, 
3. Motive. As God's presence with you is, so is your life.  the proportion and measure of spiritual life will be; as the more the plants have of the Sun, the more they thrive. All the efficacy of ordinances, and all the activity of grace depends upon this: as the house of Obed-Edom was blessed and all that pertained to him when the Ark the signs of God's presence was with him, 2 Sam. 6.11, 12. so great prosperity of soul is there where God hath his abode, and where he puts forth his power and spreads his quickening virtue upon the soul: were it not an happiness to be enriched in grace, and to have your grain of mustard seed growing up unto a tall tree? Awaken yourselves and fall to thinking of this matter, 
We should not be content with little.  why are you willing to live so poorly that might live like Princes? and to creep with the snail, when you might mount as Eagles? let me suggest a few incentives to quicken your spirits.  
1 If you have but little, you can do but little, 
Because if you have but little, you can do but little.  for nothing can exceed the sphere and compass of its ability; much grace makes strong to work, and abundant in working; a full spring makes a full stream, much grace gives much willingness, and as your willingness is, so is your strength; I say not that strength and willingness are always equal, for I know a godly man's will is beyond his power, and he cannot do what he would. Gal. 5.17. but yet by how much the more the heart is prepared, by so much the more it is enabled; the greatest part of the impotency and deadness of unregenerate men is this, that they are unwilling and averse unto God, and disaffection binds them as in chains, that they cannot walk with God; and the strength of a godly man lieth most in his will: what is the strength of lusts in others, but the will? what is the strength and courage of a soldier but a strong will? what is the bounty of a liberal man but a large will to do good? This will be then your advantage, you will do more when you have more, and the more you do, the greater will your reward be; He that soweth sparingly shall reap sparingly, and he that soweth bountifully shall reap bountifully, 2 Cor. 9.6. Every man hath a large field to sow in, for the world is as a field to every man; therefore get much into your garners, that you may now sow much, and reap much when the harvest cometh.  
2. Your works will be more perfect and complete, if you have much; 
Your works will be more perfect.  every thing works as it is; there is a great difference betwixt the work of a child, and of a man; When I was a child I spoke as a child, I understood as a child, I thought as a child, but when, etc. 1 Cor. 13.11. Actions are the births of habits; and the child will carry the likeness of the Father; if the spring be affected with an ill quality, so will the streams also; a man that hath but little of his trade and art, cannot make complete work, but his work will carry a print of the weakness of his skill. A famous Painter coming to his friend's house, and not meeting with him, would not leave his name, but with his pencil drew a line, and bad the servant show his master the line, and when he came home and saw it, he knew whose hand it was. The Apostle took care to raise up the bounty of the Corinthians to such a height, that something might be done that might be excellent and honourable, 2 Cor. 9.5. So that all that you do will be more mature and excellent: by how much the more grace you have, and the more perfect your actions are, the better will your reward be, they shall have more praise with God: and your desire should be, that all be done exactly. 
l Perfectum esse nolle delinquere est. Hieron. Epist. 1. de vit. solit. laude.   
3. 
Less sweet.  The more grace is raised in you the sweeter will your way be; and that,  
1. Because there will be a greater agreement between your spirits and your work, and rule; what is the cause of that weariness in duty 
m Lassitudo est deficientia virtutis moventis. Scalig. de subtle. exercit. 76.4. , and backwardness to it, but a disproportion between you and it? when your hearts are more prepared you will be as a smooth bowl in a smooth way which runneth with much ease and few rubs.  
2. There is a sweetness in doing good, and the more you are able to do the more sweetness you have; the deeper you dig, the more treasure you shall find; every action spiritually performed casteth a reward upon the soul, it is like the pressing of grapes, his labour drops in that which is better than wine: the ways of God are as beds of spices, the more you walk in them, the more they requite you with sweet delights and inward refreshments; all the ways of wisdom are ways of pleasantness, Prov. 3.17. Here motion is rest, as in the heavens, their perfection is their motion; God's ways are large, the soul is most free and at greatest liberty in them. 
n Libertas voluntatis est amplitudo etc. Gibieuf. de libert. Dei & creaturae l. 1. c. 1. Iniquitas arcta est, sola innocentia lata est. Aug apud eund.   
4. The less grace the more corruptions; this is the nature of contraries which admit no middle thing, 
More corruptions.  to partake of either, that where one is not, there the other is, and the loss of one, the more of the other, as the less light in the air, the more darkness; now so fare you are miserable as you are sinful; it is not immunity from calamities, but from sin which makes happy: and what calamity is not upon him that hath many and strong corruptions? think of all evils in the world, and you shall find them meeting in such a one; his lusts are all evils, and contain all in their bowels, fears, sorrows, wants, wars, chains, wasting, sickness, etc.  
5. The greater measure of grace, brings in more comfort, 
Much grace brings much comfort.  little grace will bring but little joy.  
1. The soul is not so capable; much grace makes capacious; a little vessel cannot receive much; 
It makes the soul capacious.  a small candle cannot give much light: The same promises are sweetest to the heart that hath most of God; the same food is sweeter to a healthful strong man, than to a sickly, weak man; the godly here have the same objective happiness with the Saints in heaven, but not the same subjective happiness; they are more happy in heaven, because they are more capacious and take in more of God.  
2. The less grace, the less evidence of truth, and of God's favour; as a letter written in small and imperfect letters is not so legible as that which is written with more full characters; 
It gives more evidence.  you will be troubled to spell God's love out of weak and low graces; what is grace but a seal and stamp of God upon a man? the more visible the seal is, the more assurance it yields; when a plant is in the sprout, you can hardly discern what it is; but when it riseth up into a tree, it showeth itself fully: gold in the Oar cannot be discerned by every eye; but when the earth and dross is taken away, than it is apparent; in a cloudy night the little stars are hid, but the greater are more easily seen.  
3. Comfort is usually given as a reward; they that are very holy, 
Comfort is the reward of grace.  and walk much with God, in much love and heavenly mindedness, do usually exceed others in comfort; Acts 9.31. They being edified walked in the fear of the Lord, and the comforts of the Holy Ghost. Though sometimes the best and chief of the Saints come short in comforts, yet I say, that they have cause more than others, and it is by accident that they rejoycenot; either they mind not what they have received, or they are under a dark cloud of unbelief, which cuts off the light of joy from them; but whose fault is it? the promise lieth fair for them, and they have a greater advantage to believe than others, because with the promise they have a pledge.  
6. That little which you have, is for this end left defective, 
The end of what you have is to put you to seek more.  that labouring with meekness you might seek continually for more: God hath so ordered the conditions of his people, that he will have them live in a perpetual dependence, and come daily to the throne of grace for alms; and more encourage yourselves, for God is on the giving hand, the days of the gospel are dole-dayes, he hath reserved better things for his people now, than he gave in former days; the Church of the jews was a child in Minority, and had less, Gal. 4.1. But in these times he promised to pour out his spirit more abundantly, joel 3.28. Which though it was literally fulfilled, and more eminently in the coming of the Holyghost upon them, Acts 2.17. yet it extends itself unto all the Church unto the end, Acts 2.39. So the Apostle acknowledgeth an abundance of grace upon the godly afterward. 2 Cor. 8.7. Ephes. 1.8. Tit. 3.6. These times are also times of affliction and trouble, and God is wont in such times to give much of himself, therefore seek to abound, and to this end, labour to recover yourselves, and to gain the good presence of God with you, which you have lost.   

CHAP. XXVIII. Two directions how to seek recovery.  
NOw I come to the third thing propounded in the way of cure, Directions to further your endeavours of recovering your loss.  
Direct. 1 First, quicken your desires after God, for desires will yield a twofold advantage. 
Quicken desires after God. For 1. they have a promise.  1. The promise is full to such as 〈◊〉 sire much. Blessed are they that hunger and thirst after righteousness, for th● shall be filled 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Mat. 5.6. It is not every velleity & cold wish which entitles 〈◊〉 this promise, every weak appetite and desire of meat and drink is not hungering, and thirsting; when you are impatient, and long much after him, than you shall be filled; 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the word is borrowed from feeding or foddering of cattles, and it imports this, that though now you are put to graze upon the dry and barren mountains, yet if you long after more, than the faithful shepherd of Israel that leadeth joseph, like a flock will put you into green pastures, and feed and fill you by the waters of rest; God's band is shut, because your hearts are shut; hath he not said, Open thy mouth wide and I will fill it? the first grace is given without precedent desires, God stound of them that seek him not; but this grace that we speak of, is given to them that seek it.  
2 Desires, when they are high beget endeavours like themselves, 
They beget endeavours.  strong and vigorous; and the more you labour, the more you will get; therefore blow up your desires by the bellowes of meditation, sit down and consider what it is to enjoy God, and what to want him; these thoughts if they abide, will fire you out of the bed of sloth and sleep in which you lie.  
2 Bewail yourselves and your state before God, sit down and mourn: 
Direct. 2. Bewail 1. your loss.  mourn I say, 

for 1 your loss,  
for 2 the cause.    
1 Bewail your loss, take up a lamentation, and say 
p Vis. Parisiens. de Rhetor. divin. c. 26. , woe is me, for my God, my life is departed from me, and how am I changed? I was as the tree plant by the river's side, spreading and fairishing, and my fruits were fair 〈◊〉 full, but alas, now I am become 〈◊〉 tree in the desert, withering and shall 〈◊〉 both fruits and leaves. My sweet Sp●●● is turned into a sad Autumn; my first day is were my best days, & my last days at my worst days; I was filled with li●●● and life, but now my sight is dimmed, my strength is wasted; time was wh●● faith had life in me, and I had life by 〈◊〉, but now oh woeful overspreading 〈◊〉 clouds of darkness, and incredulity 〈◊〉 my pleasant days of life and lustre at fled away, and the bonds of death ha●● taken hold of me; my soul was the temple and throne of Christ, and I received daily oracles from his moun●, but now I am the habitation and Region of vanity and darkness: what sweetness did I find in flights aloft, when it was my greatest solace to be with God 〈◊〉 but now I that was as a star in heaven am fallen into deeps of vanity, and an become to myself as gall and wormwood; my soul was an enclosed garden, and the chiefest of ten thousands did walk in the shadow of the trees, and was delighted in their fruits, but now the fence is down, my love is gone, the beasts break in, and Sharon is become a desert; time was when the thoughts of sin did pierce me, and the remembrance of God lift me up to the third heavens, but now my heart hath lost its fence, the things that I know have not their ancient strength, my tears which were as pleasant waters to my taste, which I could pour out before my God are gone; that melting of heart which was my joy is vanished, my heart is frozen, the spring is stopped, the heart of flesh is become a heart of stone; that blessed society of graces, those holy desires, those heavenly dispositions which did meet in a happy conjunction in my soul, seem now scattered, and to lie in chains, whiles the troops of hell do hold all in possession; my soul that did walk with an heavenly guard of divine graces, lieth now like Daniel in the den among devouring Lions; oh how was I wont to meet God? and what communion had I one 〈◊〉 with him? but now he hides himself and will not come at me; I pray an● he hears not, I harken after him but he speaks not, I call but he answereth not, oh those golden days, will they never more return? I was wont to be feasted in my father's house, the fatted calf was killed, and the ring, and the best garments were put upon me, but now I am forsaken, and not owned; I go hungry and naked, and feed among the hogs; and in this I am more miserable than they, because I was a son, 〈◊〉 is a misery to have been happy: Lord if I had never known thee, I could have lived without thee, but this is my misery, not so much that I am without thee, as that I have lost thee 
q Miserius est perdidisse quam omnino non accepisse. Tertul. de poenit. : many are well without thee, because they never enjoyed thee; the children of beggars and slaves count it not their misery that they are not Princes, but it is a bitter evil when the children of Princes shall become beggars.  
Thus then betake thyself to these sad thoughts, make thy closet an house of mourning, breath out thy sighs, send forth thy groans, pour out thy tears, rend thine heart, cast up thy weeping eyes, with the sad complaints of a bleeding soul to thine ancient friend; thou mayst prevail upon him; though he have forsaken thee, yet he hath not forgotten thee, he hath not forgotten himself, and all the kindness that he hath showed thee; he cannot hold from coming, when thou canst not hold from calling; the melting of thy heart causeth the earning of his bowels: can the mother forbear when the child cryeth? God will not deny mercy to the mourners. Blessed are the mourners, for they shall be comforted. Mat. 5.4.  
In two Cases especially God will not deny mercy, 
God will not deny mercy to mourners.  when the sorrow of his people is great, ingenuous.  
1 When the sorrows of his people are great, 
First, when sorrows are great.  than his compassions are drawn out; when the woman came with a troubled spirit, pouring out tears upon the feet of Christ, and wiping them with the hair of her head, the Christ poured out comfort upon her, and sent her away with the pardon of all her sins. Luke 7. And when Zion sa● in the dust, melting herself in heaviness, and crying, My God hath forsaken me, my God hath forgotten me: when she was tossed and afflicted and not comforted then God came in and opened a well in the desert, and in the deeps of her trouble did no longer conceal himself, but broke out in a most gracious protestation of his love; Can a woman forget her sucking child, that she should 〈◊〉 have compassion on the fruit of her womb, yet will I not forget thee: Behold, I have graven thee upon the palms of my hands, thy walls are continually before me. Esay 49.14, 15. The words are a strong expression of his dear and faithful affection, the mother's affections are dear and tender, so are mine; the mother loves her child because it is the fruit of her womb; I also have begotten thee, and thou art my child: the mother is most tender to the sucking child which cannot help itself; if it cry, she cannot hold, you also are such before me; the mother may possibly forget, but I will not, you are always in my eye, and if I cannot forget myself I cannot forget you, for you are engraven and imprinted in my hand: Thus God hath comforted his people, and will have mercy upon his afflicted. Esay 49.13. He comforteth those that are cast down. 2 Cor. 7.6. When the heart mourns much, God will show himself.  
For 1. the end of sorrow is not to afflict, but to profit, not to cast down only, 
The end of sorrow is not affliction, but healing.  but also to raise up; when God casteth sorrows upon the wicked, his end is to afflict and to punish, and their sorrows do attain their end, when they lie like loads oppressing their spirits; but that which is a curse to them is a cure to the godly, their mourning is but sowing in tears to reap enjoy; sorrow in the spirits of such is like the rain upon the grass, it puts the soul into a flourish, it makes it yielding and tractable, as wax when it is softened will easily receive impressions, and metals dissolved are apt to be drawn out and to be moulded as you would have them. Sorrow is better than laughter, for by the sadness of the countenance the heart is made better. Eccles. 7.3. the sad looks of others hath a natural force to work seriousness, and consideration in us, much more when our own hearts are full; Ahab himself would do much in a pensive fit, and Manasseh his monstrous spirit was tamed by sorrow. God brought upon him the Assyrian, and he bound him with fetters and carried him to Babylon, and when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto him. 2 Chron. 33.11, 12. You see the sweet fruit of this bitter root, and what was the issue? God was entreated of him and heard his supplication, and brought him again to Jerusalem into his kingdom. ver. 13.  
2 The greater sorrow, 
It makes a fit object of mercy.  the fit object of mercy; mercy is for the miserable, and none more miserable than such as mourn in the loss of communion with God, this wound is the deepest and most bleeding of all wounds, the soul in such a case hath no help in all the world, all things yield not more than a drop of water upon Dives his tongue: Look now upon the nature of God, and you shall see him full of mercy; upon the promises, they also are full of mercy; upon the ways of God, they also are full of mercy; therefore if you cloth yourselves with the garments of heaviness, and can come before God with spirits much lamenting after him, he will appear to you, He will revive the spirit of the humble 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. , Esay 57.15.  
3 Much sorrow will put upon strong pursuites after God, it will make you full and strong in prayers; and the power of prayer is great with God, it makes the soul to run to Christ, and to improve all the hope, and faith and interest that it hath in him, and they that seek the Father in the Son, shall find him.  
4 Now God will be welcome, when the soul is bitten with his absence; God leaves his people because they slight him, but when they have learned to prise him, now he will come; no place fits him but the highest, and now God is lift up when the heart in the presence of all things which were delightful and precious, pines after him; love is seen in sorrow; we grieve much in the loss of that we love much.  
2. Then sorrow prevails with God, 
Secondly, when it is ingenuous.  when it is ingenuous.  
1. 
When for the cause, not loss only.  When not only for the loss but for the cause; when you can mourn, not only that you are Deserted, but because you have sinned; when you can grieve much that you have procured this evil.  
2. 
When not only for sadness, but also for the sinfulness of the loss.  When your sorrow is not only because of the misery of such a state, but also for the sinfulness; there must needs be many fears and great anxieties in such a soul as seethe itself left of God; but a holy heart will grieve for this, not only that it is fallen into such misery, but also and especially that sin hath regained strength, that the life and lustre of holiness is so weakened; Grace hath a great beauty in the eye of him that hath it 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. orat. 5.6 , and sin carrieth in it the greatest deformity and misery unto him, so that such a one minds not so much his ease as his cure; yea his heart is carried in such strong desires after God, that it overlookes its suffering; weeping is no burden, and so that he might recover his loss, though it come through a storm of fears, cares, griefs, he would count himself happy; another man who hath no greater thing to fear or desire then hell and heaven, dwells upon his fears when he is afraid, and is held in them, and if he could be delivered from his fears, he would be at rest; but a godly man though he feel his troubles, yet would he not count his case happier, if these storms were down, but he will mourn still till he be restored to his former life in God; David was not satisfied till a new heart was created in him, and a right spirit renewed. Psal. 51.10, 11.  
3. 
When not for loss of comfort only, but of God also.  When not only for the loss of the comfort and sweetness in a holy converse with God, but for the loss of God himself; a child hath much comfort and relief from his father, but when his father is gone, he doth not only lament his loss of comfort, but his loss of his father; so the wife more laments the loss of her husband, then of her good by him; when a man seethe what he hath lost, he cannot but mourn to think what days he had when he lived under the wing of his gracious father, but yet all the comforts that ever he had or hoped for, do not lie so heavy as God himself: For to a godly man all comforts, and graces and all good that he receiveth doth serve to lead his heart to, and to fix it in God; God hath his end here, for he sends out these but as joseph sent Chariots to bring his father and brethren to him, all these things are but conveyances, and servants employed betwixt God and his people to invite and draw their hearts to himself; and the Saints do not rest in these, they do not match with the handmaids; the fruits of God's love are sweet, 
When for loss, not only as bitter, but as a sign of God's displeasure  and because they are sweet, therefore God is precious, Christ is precious to them that believe. 1 Pet. 2.7.  
4. When your sorrow is not only for the loss, as it is your evil, but also as it betokeneth displeasure in God; a true friend is grieved when his friend leaves him and casts him off, not only for his own great loss, but for his friend's anger, he can as well be without his friend as without his love, and is as loathe his friend should be displeased, as himself endamaged.  
5. 
When because by this loss, you are disabled to serve him.  When your sorrow is that you have less strength to serve him; grace hath a great recompense in itself, but can you grieve that by bringing yourselves into this state of deadness, you have lived to little honour to your God, 
When you can submit to all terms of reconcilement.  and are not now able to do much for him? this is ingenuous sorrow.  
6. When you can gladly submit to all conditions of reconcilement and of restauration; though God require much, or impose much, yet you count all nothing in comparison of God; can you say, Lord command me, chide, rebuke, smite, do what thou wilt 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit Themistocles Eurybiadi plagasque minanti dum sanum in praelio consilium decerit. Plut. , though it be through a desert, yea through a Sea of straits and troubles, yet I am content to go, so I may arrive at last at my desired end; if I may have thy good presence it shall be enough; if thou wilt come to me, if I may come to thee, every way shall be sweet; though I go thorough thorns and briars, to the raking of my flesh, and the effusion of my blood, yet this shall be nothing to me, if I may enjoy my God who is all in all to me.  
When your sorrow is ingenuous, than you will find God, yea indeed he hath found much, whose frozen heart gins to thaw, and to dissolve itself in showers of tears for the return of God unto his deserted soul; the Lord hath looked upon thee, if with Peter thou weep bitterly 
t Tunc peccator visitatur a Domino, quando compungitur ad lacrymas: nam et Petrus, tunc flevit quando in eum Christus respexit. Bern. de mod. been viv. ser. 10. .  
Secondly, bewail the cause; this is part of that cure which the great Physician. of souls prescribed to Ephesus languishing in a like disease; I have somewhat against thee, 
Bewail the cause of the loss.  because thou hast left thy first love, remember therefore from whence thou art fallen, and repent. Apoc. 2.4, 5.  
Quest. Whether the substraction of the quickening influences of the spirit be always for sin.  
Ans. 1 Answ. 1. Sometimes it is like he doth it not because his people have sinned, but for higher ends; as Peter was left to be strangely foiled with fears of suffering, falling exceedingly beneath his former spirit and resolution, yet not for any particular sin of his, but as it is likely, that he might see how unable he was of himself, that so all the glory of his future heroic acts and sufferings might come not to himself, but unto Christ; and so Paul was buffeted that he might not be exalted; God let lose Satan, not to punish, but to prevent his sin. 2 Cor. 10. so the case stood with the blind man. John 9.3.  
Ans. 2 2 There is also cause in us, though God make it not a cause to himself and to his action, therefore your way is to consider your ways.  
Ans. 3 3 God usually doth it for sin; and if you search the Scriptures, they testify that sin is the usual spring of this evil: Sin separates betwixt us. Esay 59.2. he bathe threatened, If we forsake him he will forsake us. 2 Chron. 15.3.  
Quest. Quest. How a man may. find out what sin is the cause?  
Answ. Answ. First, sometimes the cause, 〈◊〉 visible, and a man can scarce look besides it. 1. When upon some particular gross failing, a damp hath fallen upon him; in such a case God points at the sin, and discovers the cause of his displeasure by this sudden punishment inflicted on him; Scriptures afford man● instances of discovering the sin by th● time of the punishment.  
2 It may be there hath been an eminent neglect of those means by which life was upheld, and gross carelessness in omission, or palpable remissness is duties, vanity of mind, sinful affections, and other evils connived at have so broken in, that a man may plainly se● the time when his fall began, and whe● his sun began to set.  
Secondly, Upon consideration, 〈◊〉 though the cause be not transparent, i● may be discovered, and for help in this I will propound four rules.  
1 Pursue your loss, and sad condition to the birth of it; consider how long this night of darkness hath been upon you; look back to the days in which you were happy in a living communion with God; if a man have lost a thing, he bethinks himself when he had it, and where, and so as much as may be, pursueth his loss to the very time and place. It may be when you come to this, you will have much light to find out how you lost your treasure; God goeth not away upon small offences, you will by searching find the gap that let in these floods.  
2 Consider, what things have been most pressed by God from time to time upon you; for though the whole law, and all righteousness be enjoined to all, yet there are some things more especially pressed: so josuah was much pressed to courage, so much, as if it had been his only task. Be strong and of a good courage, only be thou strong and very courageous. Josh. 1.6, 7, 9 The Israelites were mightily among other things, called on to take heed of forgetting God, and what he had done, when they should possess the land of promise, Deut. 4.9. Only take heed to thyself and keep thy soul diligently, least tho● forget, etc. Chap. 8.2, 5, 10, 11, 14, 18. And after their return from Babylon some things especially were again urged, as not to mix themselves with the heathen, which things Ezra & Neh: laboured much in; and to build the temple, which the Prophet Haggai again and again enforceth, etc. So every Christian according to his station, temper, measure of gifts and graces, relation, age, course, etc. is put upon some things in a special manner: hear what the spirit saith, the voice calls upon you it may be, for more humiliation, or more meditation, or more thankfulness, prayer, reading, zeal, mortification of particular lusts: now if you have been deaf to these calls; it is like here grew the difference betwixt God and you; for here is great disobedience, when a man sin; against such strong and continued calls; a friend takes it ill, when he is often denied and long put off in a thing much desired, and strongly requested.  
3 Listen to conscience, for that is God's deputy, and it will tell you what it is that God takes ill at your hands; observe at what door conscience layeth this sad birth, this miserable plight of soul which you are in, for that is like to be the Father; as God witnesseth with our spirits, so usually he chides with them, at least he never chides without them, but when he will rebuke he sets conscience to do it; hear then its errands, and receive its charge: it may be it will say, this is thy pride, or thy slightness in duties, thy neglect of God and Christ, thy harboured lusts, etc.  
I deny not but Conscience may err, and doth often, charging that as sin which is no sin, or making sin greater than it is, or accusing a man of that which he is not guilty of, or judging and condemning when the sin is pardoned, therefore I add.  
4 Pray the Lord to show you wherein you have offended: it was Elihu his counsel to job in his sad case, Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more; that which I see not teach thou me; if I have done iniquity, I will do no more. Job 34.31, 32. And when you are convinced of the evil of your ways then look on them & mourn over them● what a thing is this, that I should provoke him to leave me, in whose presence I have had such light, such life, such strength, such liberty, such peace such victories, such treasures, such joys? Hear oh ye heavens, for I have committed two great evils, I have forsaken the fountain of living waters, an● have digged to myself cisterns, broken cisterns that hold no water. Jer. 2.12. Oh wretch that I am, that that precious communion which I had with my God was of no more esteem with me; that those sweet streams of comfort which I now want, but then had from the well of life, those quickening beams from the Sun of righteousness, those refreshing, those ravishing sights and tastes of Jesus Christ, those pleasant banquet● which I had in the ordinances and i● duties, those blessed embraces of the everlasting arms of the Lord my God, were of so low account with me, that I should lose them by my folly; I have been careful to keep my name, my state, my health, yea my vanities, but I have not been careful to keep my God; that life and comfort of the Spirit which Christ purchased with his blood, I, like profane Esau, have sold for nought.  
Woe is me, that the Spirit of Jesus Christ should come in mercy to make his abode with me, and yet hath no better entertainment. I set the doors open that he might departed, yea by entertainning lusts and vanities, I have made him weary of his dwelling, and he is gone in anger, that came in love; 
u Lysimachus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. Apophth. & de sanitate tuendâ.  that which I begged with tears, and enjoyed with comfort, I have lost for sin; oh what have I done against my God? yea, what against myself? what madness was this, to gain my lusts, and lose my God? like that great Commander who sold himself for a draught of water.  
Thus break open the rountains within, and add sorrow to sorrow, drink your tears like water, and mourn and mourn again; say, oh my folly, that have lost that for want of care, which now● would redeem with my blood; bu● when once God is gone, who can te● me when he will return again? he● goeth from many and taketh leave for ever; and now if I go long in heaviness, I may thank myself; if my soul be spoiled with long hostilities, and tyrannies of the power of darkness, if my sins rage like the Sea, if I walk a● a shadow of death, my own hand hath brought all this upon me; for God left not me, till I left him 
x Tu me non deseris, nisi prius ego te deseram. Aug. in Solilo. cap. 14. .  
Yea further, cause the waters of sorrow to rise yet higher, look upon former times, and say, what was I then? what am I now? my silver is become dross, take up the lamentation of the Church, and make it yours. How is the gold become dim, how is the most fine gold changed? the stones of the Sanctuary are poured out in the top of every street, the precious sons of Zion, comparable to fine gold, how are they as earthen pitchers, the work of the hands of the potter? they that fed delicately are desolate in the streets, they that were brought up in scarlet embrace dunghills; her Nazarites were purer than snow, they were whiter than milk, they were more ruddy than Rubies, their polishing was of Saphire, but now their visage is darker than blackness; their skin cleaveth to their bones, it is withered, it is become like a stick; we are orphans and father less, our necks are under persecution, and we have no rest, servants have ruled over us, and there is none that doth deliver us out of their hands, the joy of our heart is ceased, our dancing is turned into mourning, the crown is fallen from our heads; woe unto us, that we have sinned; for this, our heart is faint, for these things our eye is dim. Lament. 4.1, 2, 5, 7. Chap. 5.3, 5, 8, 15, 16, 17.  
Look about you, and gather matter of sorrow into your hearts, cast your eyes upon your ways, and say, how little good have I done, how much evil? how poor is my life, my duties like things without life, and my unfaithfulness appears as the light in all my ways; I wonder how I could own such actions, which stand all like the children of beggars, clothed with rags, and full of vermin; cast your eyes upon others, and say, such as had less engagements, less encouragements than I, are got far● before me, the last is first, and the first last; many are grieved and dulled by my deadness that should have been quickened by my life; look up to God, and say, Oh foolish and unjust man, have I thus requited the Lord my God? look up to heaven, and say, I might by sowing much have made my harvest rich and full, but now it is just, I should reap little, that have sowed little, yea, that having sowed vanity, I should reap iniquity.  
Repentance is the way to make up your losses, and to repair your ruins, God hath promised grace and mercy to the penitent 
y Qui delictis poenam per judicium destinavit, idem & veniam per poenitentiam spopondit. Tertul. de poenit. : When thou art in tribulation, & all these things are come upon thee (or have found thee) if thou turn to the Lord thy God, thou shalt find him, for the Lord thy God is a merciful God, he will not forsake thee, neither destroy thee, etc. Deut. 4.29, 30, 31. Take then the counsel of the Prophet, which he gave to Israel, when God was departed from them: Oh Israel return unto the Lord thy God for thou hast fallen by thine iniquity; take with you words, and turn to the Lord; say unto him; Take away all iniquity, and receive us graciously, so will we render the calves of our lips. Hos. 14.1, 2. That you may find the like favour, and God may do for you as he promised to them; I will heal their back slidings, I will love them freely, for mine anger is turned away from him; I will be as the dew unto Israel, he shall grow as the Lily, and cast forth his roots as Lebanon, his branches, shall spread, and his beauty shall be as the Olive tree, and his smell as Lebanon, etc. ver. 5, 6. When Ephraim repent and mourned, God pitied him; I have surely heard Ephraim bemoaning himself: thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke; turn thou me, and I shall be turned, for thou art the Lord my God, etc. Is Ephraim my dear Son, is he a pleasant child? for since I spoke against him, I do earnestly remember him still, therefore my bowels are troubled for him, I will surely have mercy upon him, saith the Lord. Jer. 31.18, 19, 20.  
You see then what encouragement you have to seek in this way for peace with God, and for the quickenings of his Spirit which you have lost: sin arms God against you, but he cannot hold back mercy from the humble, his promise hath given repentance a power to prevail with him; and he will not contend with the broken hearted, he hath a special eye upon mourners, and will not hide himself from the cry of the afflicted, a contrite heart is a sacrifice which he will accept, Psal. 51. He is nigh unto them that are of a broken heart, and saveth such as be of a contrite spirit. Psal. 34.18. The father 
z Quit ille nobis intelligen lus pater? Deus scilicet. Tam pater nemo, tam pius nemo. Is ergo te filium suum etsi acceptīe ab eo prodegeris, etsi nudus redieris, recipiet quia redisti. Tertul. de penitent. Patris cibus est salus nostra. Beda & Ambr. in Luc. 15.  of the Prodigal made haste to receive and welcome his straying son, and rejoiced that he that was lost was found again, and that he that was dead was alive again. Luke 15. this is the way, walk in it, if God should deny such, he should deny himself, because he hath said, though he hath been Sorely displeased, turn you unto me, and I will turn to you. Zach. 1.2, 3.  
Till you repent, your sin is continued, and consequently God's displeasure.  
Therefore consider seriously of your case, for want of serious thoughts doth great hurt, so that though the heart be affected, yet not enough, it seethe often that all is not well, and knoweth the cause, yet because these things lie not upon the spirit by ponderous thoughts, a man bears his misery happily complaining, but not wisely and strongly endeavouring to remove it. And the heart is not soon brought down: you must hold up the objects of spiritual grief by consideration, that they may be able to bear down the heart, therefore be much in pondering these two things.  
1 The sad effects of the loss of God; see what blindness, barrenness, weakness, depravedness, vanity, fears, accusations of heart, what cries and clamours in your souls, and now what if afflictions come, how will you be able to live in such a time other than a dying and a fearful life? what if death come? either a black cloud of darkness will overspread you, or a storm of affrightments and terrors will torment you; and now remember your sin hath brought all this upon you.  
2 The sinfulness of the cause; why did you neglect and despise your God? if you had not set him shamefully at a low rate, you would not have turned your back upon him; what, Can not the infinite Majesty, and mercy of the Father; the incomprehensible love of the Son; the unutterable comforts of the holy Ghost prevail with you? Do you see what you have done? have you not said to the Father, I neither fear thy Majesty, nor desire thy mercy? and to the Son, I care not for all thy love, nor yet for thee that died'st for me? and to the holy Ghost, I regard not all thy saving counsels, living influences, and high refreshments? do you not hear these pleading with you, each for himself, and each for all? they are one, and what you have done in this, you have done against each, and against all; weigh well then what your carelessness and disobedience amounts to, that you may meet him with an humbled spirit, drenched in tears, and clothed with shame; put case now that God should requite you in your kind, and that his heart should not be towards you, than you might bid peace, yea life, yea hope adieu for ever.  
Consider further, how God did follow you, and entreated you not to go from him, did he not tell you, he could not bear contempts; and that you would repent it at last; and will see, that what you have done against him you have done against yourselves; did he not kindly use you; and were you not always welcome to him? Oh my people what have I done unto thee, and wherein have I wearied thee? testify against me. Mich. 6.3. and when you were going, did he not cry after thee? Return thou back sliding Israel, and I will not cause mine anger to fall upon you, for I am merciful, and I will not keep anger for ever. Jer. 3.12. Yet you would not; Consider now how long you have lived without him, and how often God hath called upon you to consider your ways; if you will let your thoughts out, you will find abundant cause of grief; and when you seek him with repentance, you will find him in mercy drawing near, and he will forget your unkindness and you shall hear no more of them; doubtless your sins this way are very great, so that sometimes God hath been put as it were to a stand what course to take; when God had promised mercy to his revolting people, he adds, But I said, how shall I put thee among the children? and give thee a pleasant land? and I said thou shalt call me, my father, and shalt not turn away from me. Jer. 3.19. When the Church had been disloyal, she at last fell to this course of repentance, and see the issue; A voice was heard upon the high places, weeping and supplications of the children of Israel, for they have perverted their ways, and they have forgotten the Lord their God; return ye backsliding children, and I will heal your backslidings. ver. 21. and ohs that you also would tread in their steps, and say, We come unto thee, for thou art the Lord our God. ver. 22.   

CHAP. XXIX. Two other directions how to recover.  
THirdly, go to Christ, 
Direct. 3. Go to Christ.  and beg of him to cause a spirit of life to come into thee; I put you upon Christ, but take heed of mistakes here: 1. Caution 1 Think not that there is a greater willingness in Christ; then in the father, or the holy Ghost, to show mercy to you; You must honour the Son, as you honour the Father 
a Quomodo par non erit aequaliter cum patre honorari, cui adidentitatem substantiae nihil prorsus deest. Cyril. apud Cornel. à lapide. , John 5.23. they must have the same honour, for they are one; they have the same being, and the same will, and the same thoughts, I and my father are one. John 8.30. they have the same friends. All thine are mine, and mine are thine. John 17.10.  
2 Think not that what you have from Christ, you have from him exclusively; for they are one fountain, and as they are one in nature, so they are one in all that mercy which is showed to us; therefore so cast honour upon Christ, as that you also honour the Father and the Spirit. All that Christ doth as Mediator, he doth by Commission, and the 〈◊〉 fore he saith, he comes to do the w●● of his Father, Heb. 10. John 6. Loo● then upon this great Mediator, as one sealed of the Father, and filled with the Spirit, yea and clothed with our natures, and standing betwixt God and us, to make both one, and to convey to us, 〈◊〉 the riches of his Father; himselfes the Son of God is equal with the Father, and hath a natural and eternal sovereignty with the Father; but as Mediator, his power is economical, dispenses and delegated to him; All power 
b Inchoate in incarnatione, complete in ascensione. Cornel. à lapide.  is given to me, both in things in heaven, and 〈◊〉 things on earth. Mat. 28.20. Therefore lift up your hands with joy, and come to Christ, pray him to look upon a poor beggar; he hath power in 〈◊〉 hand, he is the Lord of life; say, Lo●● I need much; thou called'st me, to 〈◊〉 of thee gold, and raiment, and eye salve. Apoc. 3.18. Now behold my peverty, nakedness, blindness, and 〈◊〉 me; say to him, Lord I could rather bear all evils then this evil; I could think myself happy, if I might enjoy thee, though all other troubles were upon me; Lord thou knowest what it is for a soul to be forsaken, it was sometimes thine own case, when thou complainedst, My God my God why hast thou forsaken me? not O my Lord! but that thou hadst a divine supportment, but thou hadst not (it seemeth) that inward joy which at other times did fill thee; now thou art in thy glory, pity a worm in misery 
c Da dextram misero & tecum me tolle per undas. Vargil. Aen. 6.  that mourns and desires more after thee, than all things: Lord thou paidst dear for my good, let good come unto me; I desire more from thee, for thee: not merely that I might have more happiness, but that thou mightest have better service; if thou wilt give me much, I will return much; thou hast bid me, If mine enemy hunger, to feed him, if he thirst give him drink, Rom. 12.19. Prov. 25.21. Lord deny not such mercies to thy children; though I have sinned, yet thou art my Father; and though thou hast been angry, yet am I not thy child? this shall be thy glory, when these dead and dry bones shall live; when the grave shall be opened, and the bonds of dea●● shall be loosed, and I shall walk before thee; thou saidst to the woman of Samaria, That if she had known the gif● 〈◊〉 God, and thyself, she would have as 〈◊〉 of thee, and thou wouldst have given 〈◊〉 living water. John 4.10. Now Lord. I know thee, and this gift, those wate●● would be sweet to my thirsting hea●●, oh give unto me also; I remember t●● mercies of old, and my heart both joyeth and dyeth, the remembrance of the●● sweetness doth delight me, but th●● thoughts of their absence doth afflic● me 
d Mencer sum, quanta pacefruebar cum in Domino gaudebam; ideo nunc magis doleo, quia scio quid perdidi, scio quam maxima bana amisi, red quod per peccatum mihi abstuli, red quod meam culpâ perdidi. Savanar● medit. in Psal. Miserere, etc. ; I could not have desired th●● presence but by thee; these desires a●● thine, turn them not back without the●● end; I was well without thee (as 〈◊〉 thought) till thou camest to me, a●● since thy coming, I fell asleep against, and was at rest, but thou hast called 〈◊〉, and now Lord what wilt thou do for me? a little will do me good, and will bless thee. There is no sorrow 〈◊〉 this, to have thy face hid, and lusts and devils to break in; Lord what, and how many are the troubles of my soul? Oh in the multitude of thy compassions help me, who am compassed about with a multitude of evils; art thou not set for the rising of them that fall? and to be a repairer of breaches? is not thy name jesus? and is not salvation thy employment? Oh be a Saviour to me, and pull my soul out of the deeps, remember the Covenant, etc. Thus take up words and courage, and go to the throne of grace; carry thine empty sacks to joseph thy brother, for he is Lord of all Egypt; stand not wasting thyself in sad thoughts of thy misery, but arise and pray; turn the streams of thy grief towards Christ, he will turn them into streams of joy; sit not like Hagar weeping in the desert for her child, that is ready to die for thirst, is not the well before thee? Christ is the fountain 
c Omne imperfectum redigitur ad perfectum, sic nos ad Christum, à quo omnis perfectio descendit. Savanarol. Expos. 4. orat. Domin. , let down thy bucket, and drink and live; go with inditements against thyself in one hand, and with Christ's promise and thy petition in the other, & thou wilt be heard; if thou wilt take this course, than you proud lust and troops of hell, you must pack and be gone, you clouds of darkness & unbelief must be scattered, you chains of death must get you hence; here is no abiding for you; for here the King of glory will make his temple, his throne, his res●● only come with the whole heart; col●● prayers and remissness of spirit lost what you seek, and fervent prayers wi●● find again, what you lost; be not discouraged, here is the gate of life, he● that dwells here is never from home, not ever asleep, extend 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  your prayers, as they Acts 12.5. stay till the alms come; the thing is sure, only the time is in the Lord's hand; many time's prayer is lost because you wait not for the answer; 〈◊〉 at the gate, you need not fear to knock the Lord will not be angry; you may be urgent; wrist the door open 〈◊〉 strong prayers, it shuts not because you should not enter, but because you should knock: ask leave to enter, the bars of the gate are mercy, thy prayers are like Petards to break way into the City; therefore turn thy fears into hopes, thy complaints into prayers, thy lamentation into supplication; and Christ will turn thy darkness into light, thy deadness into life, thy bondage into liberty, thy weakness into strength.  
Fourthly, 
Direct. 4. Working and endeavouring.  you must set your hands to the work; for it is in vain to expect that God should help you, if you will not help your selves; you must use your hands as well as your tongues 
e Levemus corda nostra cum manibus ad Deum: qui orat & laborat, cor levat ad Deum cum manibus: qui orat & non laborat cor levat ad Deum & non manus; qui, etc. necesse est cor in oratione ad Deum levare, & manus cum operatione ad Deum extendere, Bern. de Mod. bene vivend. lib. 51. & eisdem pene verbis. Hieronym. in Lament. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aeschyl. in Pers. : idle beggars must be whipped; he that will not work must not eat. Remember what I have said: you have a life in you, if you be in Christ: & as you have a life, so there is a neverfailing presence of the Spirit, to attend that power which you have; if then you put forth yourselves to what you are able, and as far as your power extends, God will draw near to you. It is true, that which you want is out of your reach, you are not able to make crooked things to become straight, and lay those swelling mountains of corruption level, but yet yo● must set to the work; joshua could no● with the strength of Ram's horne● sounding cast down the walls of Ierich●, but yet he must set upon the work; when the Midianites fall, there must be the Sword of the Lord and of Gideo● Judges 7.18. The father holdeth a● apple to the child, the child cann●● reach it, yet his short arm must be p●● forth, and then the father whose arm●● is long enough will reach it to him● you must be doing.  
Before I come to show what is to be done, 
For you have a power.  it will be needful to convince you, that men regenerate have power to do something of themselves; for oftentimes men misunderstanding the state of regeneration, do either excuse the 〈◊〉 negligence by pretended inability, 〈◊〉 sit down discouraged, as having no power in their hands at all; how often do they complain and sigh in vain, alas, I am nothing of myself, except God give me a heart and strength what can I do? I can do nothing, etc.  
To these I say, that these conclusions are ill drawn from a true principle, which is this, that all is of God, and that by nature we are dead; but it is ill urged in this case, for that the regenerate have a power to do good appears, 
Because life.  1. because they are living, and all life is a power to act, 
Else no difference betwixt regenerate and unregenerate.  2. else there is no specifical difference betwixt a man regenerate and unregenerate, if both were still dead and without strength.  
3 Grace is a renewing of that Image of God and holiness, which we lost in Adam. Ephes. 4.24. but that was a power to do what God required, 
Grace reneweth that which Adam had  therefore so far as that Image is repaired, so far there is a power.  
4 Else we should not have as much benefit by the second Adam, 
Else we have not so much by the second Adam as by the first.  as we had by the first; the first would have communicated his power to do good, and being corrupted doth communicate power to sin, therefore much more by Christ have we a power to do good in our measure.  
Object. It may be objected that it is said, John 15.5. Without me ye can do nothing. So that it seemeth that we have not power in ourselves.  
Sol. The meaning is, except you be implanted into me, ye can do nothing: the word without me 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scorsim a me. Caly. Camer. etc.  signifieth, separate from me, or apart from me, and intimateth this only, that till we be knit unto Christ, we are but dead, and barren branches, and so Christ explains himself. ver. 4. As the branch cannot bring forth fruit of itself, except it abide in the Vine, no more can ye, except ye abide in me.  
Object. Phil. 2.13. It is God which worketh both to will and to do of his good pleasure.  
Answ. The place proves what I say 
g Vide Zanch. in loc. , that the Saints have a power, it is true, it is of God; therefore we should work out our salvation in humility, not boasting in ourselves; for all is received of God. More fully, God is said to work the will and the deed, 

1 By giving habitual grace, a renewed frame of heart.  
2 In exciting and strengthening this grace.    
And both these are ever afforded to the Saints, only the latter is more and less according to his pleasure, so that in the worst times a Christian hath a power to do good, though not alike at all times: And this power you must use, and put forth yourselves, as you are able, else you cannot with reason expect his help; a Ship hath instruments of motion, (though not an internal principle) and if the Mariner would have help by the winds, he must lose his Cables, and hoist his sails; so must you, or else you may lie still.  
Now that which you are to do is, 
Things to be done First, stir up yourselves.   
1 To stir up yourselves, for God hath promised to meet you, and to reach out his hand to help you, if you be not wanting 
h Fas non est, ut qui ipse guavus est, vel amicos agere suâ causa jubeat, nedum ipsos Deos. Demost. Olynth. 2. Apud Dominum utraque haec sibi necessario congruunt, & ut oratione operatio, & operatione fulciatur oratio. Hieron. in Lament. cap. 3.  to yourselves; it is certain a godly man cannot by the strength of his endeavours alone raise up his soul, nor recover his loss, though he should lay mountain upon mountain, and pile endeavours upon endeavours, yet he could not reach that life he seeks, but the strength of all our endeavours is the grace and promise of God 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. hom. 22. ad Antioch. , but as endeavours without God cannot, so God without endeavours will not; therefore labour to quicken yourselves, that is, work upon your hearts by your understandings; as the striking of the flint and steel together begetteth fire, so the meeting of these two faculties, having an internal life in them, do quicken the soul; God hath made the understanding the guide and treasure of the soul, upon this altar lieth the fire of God; if these coals be blowed up and cast upon the heart, they will warm, melt, purge, and quicken it.  
There are two things in a renewed mind;  
1 A treasure of habitual knowledge; 
You have 1. a treasure of knowledge.  it is the ark of God, in which the tables of the law are kept; the mystery of the Gospel is engraven on it; so that the mind is as the head to the body, which gives sense and motion to all the members; spiritual truths are as the spirits in the head, for the quickening of the soul.  
2 There is a power to use and improve these truths, 
Power to use it.  by meditation and application 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer , to awaken and provoke the will; as a man hath power to counsel and persuade another, so he may do this to himself by this discursive faculty: so we see David pleading with himself, sometimes chiding: Why art thou cast down oh my soul, and why art thou disquieted within me? Psal. 42.5. sometimes exciting himself to duty, Praise the Lord oh my soul, and all that is within me praise his holy name. Psal. 103.1. Sometime comforting himself in God, Return to thy rest oh my soul, for God hath dealt bountifully with thee. Psal. 116.7. it was a usual thing with him, to talk with himself; the mind hath a language as well as the body, My reins teach me in the night season. Psal. 16.7. & he found so much good in this way, that he puts all upon it: Commune with your hearts upon your beds, and be still. Psal. 4.4. Bring out those truths which are laid up in you, and whet them upon yourselves, God hath fitted you with faculties and powers to do this, you have an apprehensive faculty, to lay in truths and notions, a retentive faculty to lay them up, and a recollective faculty to lay out; you have not only power of intelligence, but also of reminiscence, that you may call to mind and ponder of things known, and call them out of the Cells in which they lie, to revive the heart: the understanding is to the heart, as the breast to the child, or as the stomach to the body, all is fed by it; set therefore upon your hearts with quickening thoughts; for as rubbing and chafing the hands or other parts with hot oils is a means to recover them, when they are benumbed, so the plying of the heart with stirring thoughts, enforcing arguments, is a means to revive it; among all thoughts there are none more prevalent, then of sins past, of heaven, hell, eternity, love of God, the death of Christ: 
Rules helping to quicken the heart by the understanding.  these are strong cordials to cheer up the spirits.  
To help you in this work of dealing with your hearts; let me propound these rules.  
1 Make every notion practical; let the heart share with the understanding, count not yourselves better for a thousand notions, except there be some heat in them; mind your hearts, and strive to gain by all things; if you read, or hear, or discourse, let your aim and desire be, to better your hearts.  
2 Be frequent in thoughts, for mindless men, are liveless.  
3 Be ponderous, for slight thoughts are weak in working.  
4 Pitch upon things which most concern you; all are good, but some are more seasonable.  
5 Observe the temper of thy heart, what may work most; all thoughts have not the like efficacy in all, the constitutions of men's souls differ; learn to know your tempers.  
6 When thoughts begin to take hold, ply them, keep the fire burning, and let it not go out for want of blowing.  
7 Arm your thoughts with prayer, beseech God to be in them.  
Thus then employ your minds; this is God's way; God will keep his method which he hath set, he hath appointed the mind to this office, and he will not balk it; Kings do all by their officers: God comes not himself into the inward temple, but by this gate; all his workings upon the heart are in a rational way, suitable to the state of the creature, he deals with the heart by the mind, and upon the whole man by the heart; as the first pipe takes in water for itself and for all the rest; what ever is in the cistern of the heart is conveyed by the mind, this is the spring in the watch of your souls; wind up this, and all the wheels will move.  
2 Attend the ordinances, 
Attend the Ordinances.  I will say no more of this having met with it before.  
3 Take the help of the Saints, crave their counsels, 
Seek help of the Saints.  their prayers, use their company, for they are living, and they will impart their life: they will be helpful to the infirm, they have a spirit of compassion to secure the necessitous. Woe be to him that is alone; if he fall, who shall raise him up? it may be your forsaking the assembly of these hath brought you into this withering state: God hath appointed the Saints unto fellowship, and when they knit not but carelessly out of pride, vain fears, or envy, or any the like ungodly principle, they hang off from each other, they shall not prosper.  
4 Do your first works: 
Do your first works  this is the counsel of Christ to a back sliding Church, Apoc. 2.5. Do your first works for quantity, as much as you did: you see abatement hath impoverished you; therefore work harder, to make up yourselves again. Do them also as much as you are able for quality as you did before, remember from whence you are fallen, call to mind with what fear, with what reverence, with what diligence, with what intention of spirit, with what tenderness you were wont to do all, so do again.  
Object. Alas I cannot, this is my misery: if I could do as I have done, I could rejoice.  
Answ. 1 You may do more than you do.  
2 See if the fault lie not more in the defect of will then of power, and stir up yourselves, if you were more willing, things would be more easy 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. De patre suo adictionem Episcopi Caesariensis prosecturo, cum valetudinarius & sevex est Orat. 20. .  
3 The more you strive the more y●● will gain; the root of discouragement is unbelief; when God bids you repent, he knoweth how little you strength is, and how hard your hea●s are, and so when he bids you pray, he●● knoweth your infirmities what th●● are; both those of Infancy and defector grace, and those of sickness by de●●ning from him, and his intent is not tha● you should work out these alone, but he calls upon you to put to your strength, and he will join with you, and will g●● hand in hand with you 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aeschyl. apud Stob. , therefore awaken yourselves and be encouraged, for if you be doing, he will work with you, in you, for you; And so you may recover yourselves again, and what is 〈◊〉 your sorrows and labours to this recompense? if God will return aga●● you will think all labour and paint well bestowed: oh how sweet will 〈◊〉 be after such a time of deadness, how sweet will a clear understanding and an established faith be after such mists of darkness and unbelief? how sweet will liberty be, after so long a time of cruel servitude? how sweet will victory and rest be after so long and so bloody a war? now the Ordinances will be as the green pastures in which your souls shall feed and delight themselves; now you that did dwell in the dust, and were compassed about with hellish lusts, and unclean spirits, shall be filled with the Spirit of Christ, and shall converse with God; it will be a sweet time when all things shall become new; when your diseases shall be turned to health, and you, shall renew your strength as the Eagles, when Christ shall come into his ancient throne, 
Ps. 103.5.  and rule you with the Sceptre of his grace. And I pray God that all that have been deserted may seek him and find him. This shall suffice for the first sort of spiritual desertions, viz. real, now followeth another sort (if I may so call it) desertions only in appearance.   

CHAP. XXX. Of Defertions in appearance only, with causes of mistake in this Case.  
HAving finished the first sort of desertions, or Gods with drawings of the quickening influences of his Spirit, which are when men are really so deserted; I now come to those desertions which seem such, but are not; 〈◊〉 godly man sometimes may and doth draw sad conclusions against himself, and conceives that God hath departed from him, when it is not so. And this mistake proceeds from such causes as these:  
1 Fearfulness: 
1 Cause, Fearfulness.  this abounds 〈◊〉 some more than others, the matter 〈◊〉 weighty, and in such cases man is apt to fear; as one upon a Tower, though the place be strong and he sure, yet when he looks down, he is appalled at the dreadfulness of the precipice, & counts himself in danger: This fear is 〈◊〉 creased in men because they know they may sink into such deeps, and they see many have fallen; now as in a time of pestilence and great mortality, fear so takes hold of some, that they think sometimes that they are strucken 
m Quod fore posse timet, moestus adesse putat. , and that they also are going to the house of silence and darkness, when as they are in healthful state, so sometimes men think in this case. And the tempers of some spirits are such, that they are apt to fear; there are dusky clouds of Melancholy darkening their reason, so that they think with that melancholy King, that they of men are become beasts, and so are ready to depose themselves from that Princely state which they lived in, to feed with oxen. And to all this there is a working of the Prince of darkness, labouring to hide the light, and to increase the darkness and sadness of a fearful soul; and this fear being raised, doth create dismal visions, and apprehensions, that a man seems to himself to be metamorphosed, and thinks he is as one cast out from God, when yet his case is good.  
2 Mistake in the cause of present deadnisse. 
Mistaking the cause of their present state.  〈◊〉 When they are clogged with indisposedness, and ill disposedness they lay this to Gods with drawing himself, which indeed is the fruit of their own carelessness, slothfulness and untowardness; they take not pain● with themselves, but suffer their heart to die, and to be depraved, and then 〈◊〉 out that God hath forsaken them; the● is an aptness in men to charge God, bu● awaken yourselves, lest God withdraw indeed.  
3 Misjudging themselves: 
Misjudgeing themselves. Error in judgement occasioned by,  They think worse of themselves than they are, and there are sundry things which occasion them to mistake.  
1 Spiritual poverty: A poor man is apt to domplaine, 
Spiritual poverty.  and an humble ma● is apt to think meanly of himself. There is that maketh himself rich and hath nothing, and there is that maketh himself poor having great riches. Some men's hearts are high when their worth is low 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. de Athanasio Naz. : the emptiest ears stand highest, but the richest Mines lie low; an humble. Christian is a rich treasure● yet he thinks he is worth but little: But I must tell you, all is not gold that glisters, all in a godly man that seems grace, is not, there is a bastard humility, as well as a genuine humility; true humility is judicious, though it think meanly of itself, yet justly; it judgeth not against truth; false humility is distempered, and errs in judgement; I say it is a melancholy distemper in the habit of humility, which can see nothing but ill sights, it can see no good; when it looks this way it cannot see wood for trees; it ever is in substraction in its account of real worth, and matter of encouragement; but ever in multiplication and addition beyond measure of faults and wants and all matter of discouragement: Ask him how he doth, and he will tell you, he is a very beggar, a miserable man, a bankrupt, full of sin, empty of God, he is nothing, hath nothing, seethe nothing, tasteth nothing, doth nothing, yea, he will tell you (but who can believe him that knoweth his rich worth?) that he is worse than nothing 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc unum se scire dixit, quod nihil sciret. Socrat. apud Laert. .  
2 Hungering and thirsting after 〈◊〉 grace: 
Hungering of spirit.  this is a sweet companion of humility, but it hath this property, to le● the soul still outward, and is so sering in seeking what it hath not, that it minds not what it hath; a cove●ou● man is ever poor; because ever wanting; he forgets what is behind, and is still pressing to that which is before 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prov. Graec. : It is the fault of such as are filled with strong desires after God, that they much for get what they have received; pride ●ver feeds on what it hath, but humility seethe best what it hath not: But you should remember that strong desire after God are strong evidences of his presence; other things are first desired and then attained, but spiritual things are first attained, and then desired: without these the heart would rest without God, and as it cannot be without some chief good, so it would seek it out of God; but when it is wheeled about with a strong by as towards God, doubtless God is there.  
3 Much love: 
Much love  This also is near in blood unto the two former, and is an occasion sometimes of sad thoughts in the heart; Love hath qualities which expose the heart to trouble. 1. It is jealous, ever fearful lest it should lose the happiness which now it hath in enjoying God; this sometimes rising high, inclineth to think that God is gone; it is the nature of a fearful heart, to fall from care to fear, from fear to jealousies, from jealous suspicions, to sad conclusions; as the mother out of the vehemency of affection to her child, if he be out of her sight, first taketh care, then is filled with fears, and sad conjectures, at last cryeth out, where is my child? 2. Love is liberal, and is never satisfied, it would still do better, and be better, and the more it is, the less it seems to itself; and is so enlarged in dispositions and resolutions to do good, that as it knoweth it cannot do enough, so it is apt to think it doth almost nothing: hence many complaints arise, that it is not with them as in former days: that which they did before seemed much then, because love was not much, and now all seems little, because love is great. But you should consider, that God is much there where he works much, and that this flame of love is blown up by him, for God is love. 1 John 4.16. that is to say, the fountain and author of love; as love is eminently and infinitely in him, so it floweth from him. And he that dwelleth in love, dwelleth in God, and God in him.   

CHAP. XXXI. The false Rules of men's judging themselves, causing mistake in this case.  
Judging by false Rules, 
The first false rule, Less vivacity.  is a third cause of mistakes, as for instance; 1. Men judge that they are deserted, and fear they are in a state of declension, because they have less quickness, and vivacity as they conceive, than they have had. I confess this is an ill sign, 
Here 4. considerations about vivacity of spirit.  yet this may be where there is no just cause of such sad conclusions; and to satisfy such, let me propound four things.  
1 Distinguish betwixt Gods working in gifts, and his working in graces; 
Distinguish betwixt Gods working in gifts & graces.  God is sometimes pleased to carry up the gifts of men very high, when their spiritual life hath not a proportionable elevation; we see he is much this way, sometimes in men that are not good; gifts are given to the members for the body, and for others sakes oftentimes he poureth out great measures, and beareth them on with a full gale of assistance, and when the work is done to which those gifts serve, than God may withdraw; I doubt not but many saithful preachers may find a weakness and dulness in their gifts in Judgement, upon the people; for the deafness of the hearers, he smites the messengers dumb, and so in sundry cases it may fall out; it is said, Christ could do there (in his own country) no mighty work, etc. Mark 6.5. his hands were as it were tied and bound, his power was suspended because of their unbelief, and where God had some great work to do, he opened the hearts of the Apostles, and much enlarged their spirits; wisely therefore distinguish betwixt gifts and graces, though you be not able to do as you have done, yet see into the frame and disposition of your hearts towards God, for that may continue when the other fadeth; It may be you have not occasion for the use of gifts, as heretofore, and except they be used, they grow dull inevitably; as the most expert Musician by disuse may lose his skill. But note here, that where there is occasion and use of gifts, and they are not stirred up, but suffered by idleness and carelessness to be quenched, this is a sin against the Spirit, and breeds a damp not only upon gifts, but upon grace.  
2 God may and doth give sometimes more full assistance to the graces of his people than he will perpetually continue, 
God in some cases gives more than he will continue.  and the abatement of this is no just cause of concluding that God hath forsaken them.  
1 In times of seeking to him, 
In times of actual converse with him.  and of mediate converse in prayer and meditation and the like, there is a fuller taste of him than at other times; a godly man enjoyeth God in all things, but especially in duties of piety; there is an evident reason why a man hath more of God then, because grace is now acting, and feeding upon God: duties are the meals of a Christian, and other actions are his work; he comes in duties to receive strength, in other things be useth it; as the body gets strength and refreshment by eating, and draweth it out in working, and then comes to repair it again by eating; times of immediate approach to God are meeting times; there is a mutual visit betwixt God and the soul, and this is the proper end of these things, that God and the soul may meet together; it were an happy thing if those impressions which the foul receiveth at such times were abiding: but such is our condition here, that we must hunger and eat, and when we are filled we shall hunger again: Heaven is the place of constant life, there is a continual feast, but here we cannot have it so; the mind is but finite, and being of necessity to converse with other things besides God, it cannot be expected that it should be so constantly filled with him; so much a man enjoyeth him, as he seriously minds him; therefore they that neglect duties, or slightly perform them, must needs lose much of God; but it is not to be expected to carry such a spirit in other employments, and in other actions, as in conversing with God, though the more a man hath in duties, the better he will be in all things, 
In times of great necessity.  and the fit to meet God in his seasons.  
2 In times of great necessity. God is wont to afford more of himself then at other times, when tentations, afflictions and dangers are many and great: then, as a father when his child comes to a ditch or deep way which he cannot pass, takes up the child into his arms, but when he is got over setteth him down again; so God in such hard cases ministereth more abundant aid, which he doth not continue always. Hence we see that even the weakest of the flock become Lions, and those that seemed to be but little, prove like mighty Champions, victoriously conquering all difficulties, and treading under feet the glory and terror of the world, yea the fears of death itself. These by the transcendent nobleness and high courage of spirit (so far above their ordinary pitch) do declare that there is another power with them than their own, which makes them so gloriously to exceed not others only, but themselves also. As the Spirit came upon Samson when the Philistines came upon him, so it is in this case; but God is not always at so much cost; when the necessities of his people are less, than he gives them their accustomed pension; when Israel was in the desert, a place barren of comforts, but full of troubles and exigences, God by his mighty power did work greater things for them then ever after, yet was he still their God. At the first coming of the Gospel, the way being new, and so subject to cavils and persecutions, which Christ knew the world would raise against it, he poured out more of his Spirit, and wrought with more glorious power then in succeeding ages, yet the promise of Christ stands firm, Lo I am with you 
q Christus nobiscum. 1. Politice, ut Rex in regno; Dux inexercitu. 2. Oeconomice, ut Pater in domo. 3. Ethice, ut ratio in homine. 4. Physice, ut anima in corpore. Cornel. à lapide.  to the end of the world.  
3 At and about the time of conversion there may be more quickness and vivacity of spirit then afterwards: 
At the first conversion  and hence many conclude that they are sinfully abated, and that they are fallen from their first love. But although I doubt not but that it is indeed a just complaint in many, yet I believe that some do charge themselves without cause. Note therefore that by two things there may be a greater flush of affection, at that time then in after time.  
1 The newness of the condition, naturally new things affect much, the suddenness of the change to be translated from blackness of darkness into marvellous light doth greatly affect them: in this case distinguish betwixt solid affection, and fleeting passion; the soul of a new convert is put into a kind of astonishment, to see so strange and sudden a metamorphosis, as if he were become another man, and the whole world turned upside down, so that heaven stands where the earth did, and the earth in the heaven's place, high things are made low, and low things are set on high; these things put the soul into a maze, but much of this will wear off; suppose a man going to execution, in great heaviness, and fears, and in the way, his pardon, with promise of the Prince's favour is brought to him; me thinks I see his heart leaping, his spirit dancing, and the man filled with abundant joy: But mark him, and in process of time you will see much of this vanishing, yet his life is still as dear as ever: or suppose two persons married, sweeth conjoined in dear affections, and after many dangers and difficulties haply enjoying each others desired company, what a flush of joy, what a violence 〈◊〉 affection is mutually expressed? but 〈◊〉 time much of this ceaseth, but true lo●e still remaineth. Count not all that gr●● which is working at the time of the 〈◊〉 conjunction of Christ and the soule● there is much passion in it, yet such at is holy and good; but as it was stirred upon a special occasion, so the occasion ceasing, it may cease, and yet the ca●● may be good; the jews were as the●● that dreamt when they were first delivered, but that dream did not always last; the lame man when he was fir●● healed, was seen walking and leaping, and praising God. Acts 3.8. but thought he was always glad of his recovery, yet he did not ever leap and dance.  
2 God doth more at the first conversion for his people.  
1 He gives more assistance; for now ● man is entering upon a new way, a way of difficulties, and all the power of hell comes out as Pharaoh to reduce their escaped captives, therefore God covers them with his hand, and fills them with strength to grapple with this legion, and ●o break through these difficulties.  
2 God often pours in much comfort it that time. When the Prodigal was returned, his Father made him very welcome, and calleth to his servant, Bring forth the best robe, and put it on him, and put a ring on his hand, and shoes on his feet, and bring hither the fatted calf, and kill it, and let us eat and be merry, for this my Son was dead, and is alive, he was lost and is found. Luke 15.22, 23, 24. Here was more than of necessity, not only shoes, but a ring; not only clothes, but the best robes; here is feasting, and joy, and cheer: This Son was as welcome afterwards, yet had not this entertainment every day; it may be some of that comfortable presence of God which he then affords, some of that abundant joy may cease; because it was given upon a special occasion, an● yet no just cause given to raise such sa● thoughts, that God hath for saken you.  
4 There may be less activity; 
Activity of spirit varieth much, as the body changeth.  no from change of the spirit, but of nature; the body may be more feeble, sickness or age may clip the wings of activity, & take off much of a man's former vigour; the body is the instrument of the soult, and as he that rides upon a weak and tired horse, cannot ride post, so when the oil of natural life and vigour gins t● wafte, it cannot burn so clear as it was wont; we see in sickness, when the natural strength is decayed, how the loss of spirits degrades them from that high lustre wherein they were admired in the time of health; by the way it may be a Caveat and warning to careless and dilatory spirits to be better husbands in opportunity, and while their blood is full in their veins, and their arteries are rich in spirits to take hold of time by this golden forelock, and to make their voyage while they have full tide and wind, lest when death creeps on, and by diseases hath dismounted them from their vigour, they find darkness and sleepiness to bind them in chains; But for those whose feet did run in the ways of God, and who were as the winged bird, when youthfulness and vigour was in them, and their breasts did flow with milk, and their bones were full of marrow, though now nature being decayed they seem less, yet their case is safe, and good; Alas, when the keepers of the house tremble, and the strong men bow themselves, and those that look out of the windows are darkened, and when the Almond tree shall flourish, and the grasshopper is a burden, and desire falleth, when the silver cord is losing, and the golden how breaking, when nature is brought to this low state, how can it be that there should be that liveliness of soul which was before. 
Second false Rule: they think they are deserted, because they do less. It is dangerous to abate in doing.  Eccles. 12.3, 4, 5, 6.  
Second false rule; Men think they are in this sad condition, because they do less than they have done; And I say, that this is an ill sign simply considered, because all things work as they are, and I desire not to be mistaken here, for I would not be so injurious to God, or cruel to men, as to nourish a slothful and backsliding person in his Apostasy and carelessness, but I say this, that it is possible less may be done, then hath been, yet without all loss of life; for besides that which hath been said before, 
But not always a sign of a declined heart. For 1. it may be more was done then should.  I add in way of satisfaction these considerations.  
1 It may be that which was done before was more than should have been; another men are apt to fall short, so a godly man is apt to exceed, especially when his necessities pinch him, and when the fears of God lie heavy upon his soul, than he neither mindeth business, nor friends, nor himself, but is so intent upon this one thing, as if it were the only thing which he had to mind; I have spoken largely before, how a man may know when he doth so much, as that he may with comfort walk in his way.  
2 The abundance of doing, 
Measure of doing varieth with occasions.  is to rise and fall according to occasions; when a man is in straits, he may and must do much, yea more than is required at other times.  
3 God may give less opportunity for the same abundance of holy duties at all times, 
God may give less opportunity.  he may put them upon such conditions and employments as may take them up more, as a woman when she is married, by the variety of occasions that attend that state, may be deprived of some opportunities which she had when she was free. There is difference between a wife and a virgin, she that is unmarried careth for the things that belong to the Lord, how she may please the Lord: but she that is married careth for the things of the world, how she may please her husband. 1 Cor. 7.14. The Apostle meaneth not, that the married care not for the things of God, but that that condition will bring distractions, yea, and by God's appointment doth put them upon such things, that they cannot have that fullness of time, for exercises of godliness, which they had in a single state: in all abatements of spiritual action, a special eye must be had to the cause; for if either we thrust ourselves into a thicket of businesses unnecessarily, or have lost that edge of holy desires and dispositions which we had, we have here cause to lament our elongation from God.   

CHAP. XXXII. Other false Rules causing mistake in judgement.  
THird false Rule: 
Third false Rule. More stirring of corruption  More stirring of corruptions; because men feel greater workings of lusts and corruptions then before, they think that God is not with them as before; but in way of satisfaction to these, as I must needs grant that this also is an ill sign, yet I will demonstrate that it may be the case of a man who is as full of God as ever.  
1 Distinguish betwixt corruptions formally considered, and effectively considered, 
But 1. distinguish betwixt corruptions considered, formally, effectively.  there may be many motions to sin, which are not corruptions; then they are corruptions, when they do corrupt and deprave the heart; Christ himself had motions to sin, though not rising from himself, but caused by the tempter, so that his soul was but as a glass of pure water jogged, and though the motions to sin which arise from that sinfulness in us, are formally and in interpretation of the Law sins, yet except they take hold of the heart, and do infect it, they are not corruptions, not such as argue less of God; nay, as when a man lives in an unhealthful and infectious air, the power of God is much seen in keeping him up in health, so the power of the Spirit is much put forth in that soul which is kept sound from the plague, in the midst of infectious and poisonous workings and foamings of that sinfulness within; it was the Apostles case, he had some burning lust like a splent or coal in his flesh, but God kept him; My grace is sufficient for thee, 
r Sufficit mihi gratia tua, cum desicit virtus mea. Bern. apud Cornel. à lapide in locum.  for my strength is made perfect in weakness. 2 Cor. 12.9.  
2 A man may have more occasions to stir corruptions then before; 
Occasions of sin may be more than have been.  and occasions to lusts, are as wind to the Seas, or fuel to the fire; it may be you thought better of yourselves than you had cause, you might think you had more meekness, when you were less angry, but it may be your anger was not so much, not because your meekness was great, but because your offences were few; know this, that occasions do not so much beget, as bring forth corruptions.  
3 It may be your lusts have not more life, but they seem so, 
Lust's may seem to have more life when it is not so  because you have more.  
1 More light to see them; at first, grace is busy about the outward man, and grosser sins, but afterwards it descends into the lower and more retired parts of the soul, and by the candle of God searcheth the hidden deeps, and finding still new worlds of sin, you are apt to think you are worse than you were; the puddle smells when it is stirred, but as the Sun showeth a great deal of dust in the air, yet you know it was there before, though not seen before, so, etc.  
2 There is more sense: when there was but little life many lusts might work unfelt, but now every touch of sin is felt, and so you may think amiss, that you have more, when indeed the cause is not increase of sin, but of grace; the Apostle made nothing of lustings, and many other things, till grace had incorporated itself, and made him quick to feel the bitter and stinging workings of it. Rom. 7.  
4 It may be your life hath been in a continual tumult and warfare, 
It may be lusts had not time to work.  with great afflictions of body and mind, so that corruptions had no time to work, but now being brought to a greater calm, they begin to stir; In a tempestuous day, the birds hide themselves in the hedges, and the Coneys in their holes, but when the storms are past, than they come forth; while Rome was held in wars, and while the Athenians were busied by the Lacedæmonians, their own dissensions and internal evils lay asleep, but when they had rest, then that which lay hid brake forth to their great hurt: we see men that are serious, laden with weighty concernments, living in croudes of affairs, or distracted with great cares and fears are free from many vices in their lives, which break out when they have more liberty; Consider well, if there be not some eminent change in your conditions, for a calm estate is subject to many inconveniences in this kind, but it is not because lusts have more life, but because they have more advantage.  
5 God may permit Satan to work in men, 
Often stirring of lusts works their death.  and suffer their corruptions to be drawn out, that they may be more mortified. Then we take up arms and fight much when we see our enemy coming upon us; if the enemy had kept in his trenches and holds, he had been safe, but by coming out he falls into our hands; the rats and mice in their holes are secure, but when they show themselves by coming out, they are taken and killed; when therefore the snuff that you thought was extinguished, smells and gins to burn again, it is that you may make surer work in more full extinction.  
Fourth false Rule: 
Fourth false Rule. Opinion of others.  Men are too much swayed by the opinion which others have of them; if they be censured or rejected, or discountenanced by such, it takes deep impressions upon them, especially if they be near, beloved, wise, godly, such as know them; there is a disposition in a man to be much affected with the judgement which he knoweth others to make of him: hence come those inquiries into others breasts, to see what strape we hold in their mirrors; 
Strad. de bello Belg.  as the Emperor acted himself dead, and caused his funerals to be solemnly performed, his hearse erected, his followers clad in mourning, and himself carried as a dead Corpse, that in the mean time, through a secret passage, he might observe what respect he had in his subjects hearts. Hence also arise suspicious and secret dejectments of mind, upon conjecture of disesteem and improbation of others: hence also vain glorying and supercilious elation of mind, upon the applause and fame which men have with others: and indeed, to be approved of men wise and good, is both desirable and honourable, the concurrence of their testimony is a glorious thing 
* Gloria est consentiens laus bonorum, & incorrupta vox bene judicantium de excellenti virtute. Cic. Tuse. qu. l. 3. . And by the same reason, the disfavour and ill opinion of such, to an ingenuous spirit is an unhappiness. But sometimes there is too much weight laid in these things: If the opinion and judgement of others were infallible, reason would require that we should mould our thoughts of ourselves, to the model of other men's opinion, but others are not always competent and sufficient judges in this case; therefore as their sentence is not to be wholly neglected, so it is not too much to be valued. God sometimes discovers his displeasure by stirring up his servants against men, as when the master of the family will estrange himself from one, he bids his children and servants to show him no countenance: if it be your case, you should humbly and wisely consider it, and say as David when Shimei reviled him, The Lord hath bidden him. 2 Sam. 16.11. Consider yourselves, and rest no way in the sentence which men give, but appeal from them to the supreme Judge, and study to approve yourselves to God, For he is a jew which is one inwardly, whose praise is not of men but of God. Rom. 2.29.  
Fifth false Rule: 
Fifth false Rule. Not growing.  Men think they grow not, and hence conclude sadly against themselves, they think the time hath been when they thrived more in grace, and that therefore they are in this deplorable state of which we speak. But here may be great mistake, and for the relief of such, let me propound some considerations tending to the rectifying of their judgement in this Case.  
1 The growth in some graces some, 
Growth in some graces hinders the weak, in discerning growth in others.  times to weak spirits, hinders the discerning of growth in others: besides that spiritual poverty and humility which I have spoken of; the increase of light proves sometimes an impediment. 1. The more light, the more weight lieth upon the soul concerning the matters of eternity, which sometimes doth raise up care and solicitousness to that height, that a man is disposed to fear and jealousy concerning his condition. 2. The more light, the more duties are discovered; a Christian seethe not all his work at first, God raiseth up his way to his eye by degrees, as a child is put at first to such things as are proportionable to his age and strength, and as he groweth in years, to more capacity and ability, so he is put on to greater things. Now the godly finding still a disproportion in their strength to their work, think that they grow not; as if he that taketh a measure of his height in a tree, coming afterwards to measure his growth, and finding that he doth not exceed, yea scarce reach his mark, should conclude he hath not grown, this were no good reasoning, because the tree is grown also. Or as if one that tryeth his strength by shaking a tree when it is young, coming some years after, and upon trial finding that he cannot stir the tree more, yea it may be not so much, should conclude he hath not increased in strength, he should judge amiss, not considering that the tree is also grown more strong, and more unapt to be moved. The task of a godly man groweth, his relations, state, temper, calling, company, tentations, and such like things cause great variations in his work. And God useth a gracious indulgence in not imposing so much in the infancy as in the progress of his people; and as many things are not imposed at first, so the spiritualness an● exactness of duties is more and more discovered: and hence it is that the godly labouring still with weakness and disproportion of strength, do think (though causelessly) that they grow not.  
2 There are different growths. 
There are different growths.   
1 There is a growth upward, in hope, peace, joy.  
2 A growth downward, as a tree that groweth in the root; so many grown humility, and lowliness, etc. and hence as I have showed, they are apt to think meanly, yea, meaner of themselves then is meet 
a Crescente gratia, crescit & abyssalis vacuitas humilitatis, & ut mare cum ipsumintrant omnia flumina, non reds dat, sic nec ipsa, imo quodest mirabilius, de ipsa repletione ex nanitur, &c Guiliel. Paris. de morib. cap. 10. p. 236. .  
3 There is a growth in bulk, as who a tree groweth bigger.  
4 A growth in maturity; as a child which groweth a great while more ●● bulk and quantity, then in ripeness and dexterity, but afterward he groweth more in perfection of parts, than extension of parts, he groweth more strong, active, apprehensive, wise; So a godly man groweth at first much in the bulk of knowledge and grace, but after these becomes more mature, to know the things which he knoweth better, more practically and vitally, and to be able to do what he did more spiritually and perfectly: an apple for a time groweth bigger and bigger, but afterward it groweth better and sweeter. Now men not discerning this, are apt to think that they grow not when they do.  
3 Men often mistake in the judgement of their growths, by being too hasty; 
Men are too hasty in judging of growth.  the judgement of growth is, by comparing one's self with one's self, but if a man measure himself to day, and a week hence measure again, his growth though it be real, will be imperceptible: when you compare yourselves with yourselves, if you find no growth, then look upon yourselves at a greater distance, if you cannot discern growth by comparing yourselves with yourselves the last year, then see what you were two years, or three years, or seven years past, and now tell me if you find not yourselves better, if no● sensibly increased in the bulk, yet a least in maturity and spiritualness of your graces?  
4 Growth is not always equal: 
Growth not always equal.  as in nature, a child shoots up sometimes more in one year, than afterward in two or three years, so grace groweth not so fast some times as at other times● as in nature, diseases, wounds, obstructions, ill diet, etc. may keep down, so the soul by distempers, falls, ill diet, etc. may be hindered in her spiritual growth. But a man must take heed of concluding in such Cases, that God hath deserted him: For as I have said before, it is not every fit of unproficiency, which argueth a man in such a state. Yea, all things considered, it may be, though the growth in times past do exceed the present growth, yet a man considering the abatement of means of growth, with other strong impediments of growth, a man may have as full a presence of God with him, though he for a time grow not as he did.  
Be not therefore hasty in passing sentence; For as many through slackness and slowness to judgement of themselves, are declined, but know it not, so many by hastiness in judgement, conclude they are deserted, when they are not.   

CHAP. XXXIII. The second sort of spiritual desertions, loss of comfort.  
NOw I come to the other head of spiritual desertions, the eclipsing of the comfort of the soul; this is oftentimes the sad case of the Saints; the sons of peace and consolation are often men of sorrows, cast from a Paradise of comfort, into a wilderness of discomfort, wand'ring in a maze of perplexed thoughts, heavy cares, afflicting fears, bitter sorrows, and vexed with roar and yell of devouring beasts, yea, rent and wounded, and almost becoming a prey unto them.  
Before I come to treat of this mournful state, 
First, the nature of comfort.  in which the sweet streams of comfort fail, leaving the soul as a parched heath: I must premise some considerations, about the comfort of the soul.  

1 The nature of it.  
2 The cause of it.  
3 The desectibility of it.   
First, of the nature of it: 
It is a chearelinesse of soul.  It is a chearelinesse or satisfaction of the soul; the name showeth the thing, Comfort is from a word 
a Consortari  which importeth strength: and what is comfort, but strengthening of the heart; and it is expressed by strengthening in the Scriptures. Psal. 27.14. Psal. 52.7. Psal. 104.15. 1 Sam. 23.16. job 4.4. Esay 35.3. and discomfort is the enfeebling of weakening of the soul, so that it cannot walk in its way, but falls and faints: But comfort keeps her upon the wing, and maintains, yea, increaseth her strength; it is the life of the soul: So when Naomi would express that Boaz should be a comfort to Ruth, she saith, He shall be the restorer of thy life, Ruth 4.15. For take away the contentment of the heart, and it dyeth: the damned live in hell, yet because it is a life without comfort, they are said to dye, and their estate is reckoned a state of death; They are dead while they live; hence David calleth it quickening. Psal. 119.50. Thy Word hath quickened me: and ver. 93. restoring of comfort to mourners is called reviving. I dwell with, etc. to revive the spirit of the humble, and to revive the heart of the contrite ones. Esay 57.15. So it is said of jacob when he heard of his Son, and saw the wagons which he had sent; The Spirit of Jacob their father revived, Gen. 45.27. Those words of Ezra are not unlike; Grace hath been showed, etc. that our God may lighten our eyes, and give us a little reviving in our bondage. Ezra 8.8, 9  
Comfort in a word, 
Of, A strength of soul.  is that strength and life which the object contributeth to the heart: there is then a difference of comfort, according to the difference of objects. Every good thing which a man hath either in expectation or possession, yields a comfort proportionable to its worth, and a man's propriety in it; all good things in the world, are as the fence of the soul, or her fort against invasions of fear, care, trouble, misery: so that as he that hath the best guard, strong and able soldiers, is strongest and safest; so the heart is so much strengthened, as it hath of good: Then the best things yield the best comfort; as the freest fountain yields the fullest streams. But for as much as not only the property of the object, but the propriety also is the measure of comfort, therefore according to the degrees of enjoyment of God, so are the degrees of comfort; those in heaven being fully possessed of God, have a fullness of comfort; In thy presence is fullness of joy. Psal. 16.11. But the Saints in the world have but an imperfect comfort.  
1 Not stable; sometimes it is gone, and a day of gladness is turned into a night of heaviness, so that they complain as the Church, The joy of our heart is ceased, our dance is turned into mourning. Lament. 5.15.  
2 Not full; it is mixed with various fears and sorrows, which like waters of Marah flow into the soul. For though the object of comfort be sufficient, yet the assurance and enjoyment of it is deficient, so that as the soul is comforted, because it hath God in a measure, so it is troubled because it wants still, not being so sure and full of him as it desires.  
There are three degrees of spiritual comfort. 
Three degrees of comfort.   
1 Peace, 
1. Peace.  when a man agreeth with himself, and is freed from that war and combustion which was within him by incursion of fears, and terrors of soul. This is a rest in the soul, a rest I say, but not from motion, but from commmotion and tumult; an uncomfortable state is a tumultuous state; My bowels boiled and rested not. Job 30.27. he was like the Sea moving and working; it is a tempestuous condition. Oh thou afflicted, tossed with tempests and not comforted. Esay 54.11. Comfort is the laying of the storm, the hushing of the winds, the stilling of the raging Sea. When a man hath comfort in God, he hath a twofold rest.  
1 Mental: While God is hid, the mind is agitated, and rolls to and fro to seek him, hunting and beating itself out in running after him, but when it seethe him, than it is quieted, and saith as David, Return to thy rest oh my soul, etc. Psal. 42.7.  
2 Cordial: The heart sits in heaviness till it recover what it hath lost, unquietness abides with it, if the mind be puzzled, the heart is troubled; if the Pilot be disconsolate, how are the passengers afflicted? what tears, what paleness, what wring, what fainting may one see there? what sighing, crying, howling, screeching may one hear? In such a troubled case is the heart, when God hides himself and will not be found; like Rachel weeping for her children and will not be comforted, because they are not: But when the soul seethe God then it is quiet, the cries of the heart are stilled, her wound is healed, her pain ceaseth, and all is calm.  
2. joy: 
joy..  This is an higher degree of comfort; peace is negative comfort, joy is positive comfort, that is a cessation or mitigation of trouble, this is an higher contentment; that is like the laying of the storm, this like the breaking out of the Sun; a woman in travel, when pain ceaseth is at rest, but when a child is borne she hath joy, john 16.21. A condemned man when he is pardoned, is at peace, his fears and sorrows cease, but if with his pardon he attain preferment, he rejoiceth. There is a kind of joy in peace, and so joy is the fruit of peace and rest, but still it is a farther contentment than mere peace, sorrow is turned into joy, Joh. 16.21. but first it is turned into peace; joy is the noontide of comfort, and peace is the morning; peace is a return to itself, after that it had been tossed and driven from its desired state, joy is an ascent above itself; peace is a rest within itself: joy carrieth the heart higher, it is a kind of elation 
b Gaudium a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ios. Scalig in Conject. , which if it be strong is called exultation, which is a kind of vaulting and leaping of the mind, yea a leaping out of itself 
c Exultatio est gaudium gestuosum, ab ex & salto. Becmde orig. lat. ling. : peace is contentment when the heart is bounded by its condition, and is not effused, and poured out of its own channel, as the river is when the channel is too scant or not passable; but joy is an enlargement of the heart 
d Laetus, qu. Latus.  moerore contrahimur, sic & gestimus gaudio. Sen. Laetis diffunditur per universum corpus calor, ac plus foris motus ejus essertur, ut tristibus intro. Galen l. 3. de causis pulsuum. Apud Cornel. a lap. in Proverb. 17.22. Dilatatur affectus per delectationem, quasi se tradens ad continendum interius rem delectantem. Aquin. 1.2. q. 33. a. 1. : It is called enlargement of heart, Psal. 119.32. the heart opens itself, and is filled with the thing it loves.  
3. Triumph and glorying, 
Triumph, and that in two things  which is joy elevated, and it consisteth in two things.  
1 A victoriousness and magnanimous conquest of heart over all things; 
victoriousness of spirit.  when the heart is raised to this pitch of comfort in God, all the world is brought under a man, and the greatest evils cannot daunt; There is such a gradation as we speak of Rom. 5. We have peace towards God, ver. 1. we rejoice in hope, ver. 2. and not only so, but we glory in tribulation also, ver. 3.  
2 A boasting and holy vaunting of heart; 
Boasting in God.  the word which is used by the Apostle for glorying, importeth a jetting, or strutting of the neck, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cervix.  it is often used by the Apostle for boastings, as 2 Cor. 9.2. Rom. 2.17.23. Chap. 11.18. 2 Cor. 10.8, etc. A man boasts when he is full of that which he thinks excellent, and to add worth and excellency to him; when a man counts it not only happiness but honour to have such a God, and is not only not ashamed of him, but in his account magnified by him; when he is able to hold up his spirit against the proffers and terrors of the world, and doth profess to heaven and earth amidst all blasphemies, jealoufies, threats, sufferings, glory, which is in the world, that God is good, sufficient, worthy of all love, fear, and trust: I say when the heart comes with undauntedness and full contentment, sets God against all, this is a holy boasting of God, or in God; like that of David, I will bless the Lord at all times, his praise shall continually be in my mouth, my soul shall make her boast in the Lord, Psal. 34.2. In God we boast all the day long, and praise thy name for ever, Psal. 44.8. Psal. 64.10.   

CHAP. XXXIV. The causes and root of comfort.  
NOw from the nature of spiritual comfort, let us descend to the cause and root of it, and that we may not run too large a compass, we will confine ourselves to the causes; 

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

1 That it is of God,  
2 How wrought by God.    
1 That comfort is of God, this appears thus.  
1 Suppose a man dead in trespasses and sins, here is required the same power to give comfort, which is to give life.  
2 Suppose one troubled in spirit, vexed with fears, here no less power can comfort then the power of God.  
For comfort in this case is an act of supremacy; as in a civil state, none can take off chains of imprisonment, but he that put them on; all creatures in heaven and earth cannot lose him whom God hath bound; though all should speak well, yet if God frown, chide, smite, condemn, this prevails, because he is supreme; nothing can comfort, but to have what God only can give, as pardon of sin, deliverance from hell, etc. and to know what God only can reveal, as whether sin be pardoned, God reconciled, etc. these things God only knoweth, and none can know them but those to whom he reveals them; and farther, when God afflicts, he doth it for an end, till that be compassed, the soul lieth in the deeps; grief and fear is to bring in the heart to Christ, therefore none but he can take it off, who is set to be the Physician to cure the sores and wounds of a broken spirit; and there is in the soul when God shaketh it with his power, a disposition so set towards him, that nothing can satisfy the soul but his favour.  
3 Consider what comfort is: it is a strength or satisfaction of spirit. That than which comforteth, must be proportionable to, or exceeding that which may cause grief or trouble; now if a man be in great affliction from the world, that which can comfort, must be something greater than the world; or if afflicted by terrors of conscience, comfort cannot be but by one that is greater than conscience; if death, sin, hell, wrath disquiet the soul, what good in heaven or in earth can weigh down these, but God himself?  
Secondly, 
God works comfort. First, preparing the soul.  note how this comfort is wrought by God: There are three acts of God concurring in this work of comfort.  

Preparation, or disposing of the soul for comfort, by giving sight.  
Preparation, or disposing of the soul for comfort, by giving faith.  
Preparation, or disposing of the soul for comfort, by giving fitness.  
Collation of the matter of comfort. Attestation, etc.   
1 God illuminates the understanding to see the true fountain and proper object of true comfort, 
By illumination.  with the means and conditions of it; till a man know the excellency of spiritual things, with their sufficiency and eternity, and till he see them haveable and attainable, either the heart is deluded with the dying vanities of this sinful and mortal life, or held under the terrors of a guilty, accusing, misgiving and despairing conscience. Though there be incomparable worth, and most delightful sweetness in Jesus Christ, yet what is this to him that dwells in darkness? the understanding is the gate both of life and comfort; and as the heart ruth not what the eye seethe not, so it joyeth not in what it knoweth not. It is necessary to true and strong consolation, that a man have a sight.  
1 Clear; Dark visions breed but weak comforts; darkness is the harbour and womb of doubts, and in this case, so far as the soul doubts, it dies. If a condemned man have a pardon, but so written either for letter, or language, that he cannot read or understand it though his pardon is his life indeed, ye● it is but small comfort at present.  
2 Extended; The heart cannot be established and filled with comfort, till the latitude of the object of comfort appear; except the mind see things in all their due requisites, which makes them able to comfort fully, there will be somewhat wanting to a peaceful state; as if he see a worth, but not fitness, or if that, yet if not the possibility, or if that, yet not sufficiency; or if that, yet not perpetuity; I say, if any one of these appear not, the heart will remain unsatisfied; what a check to contentment in a thing is this, when, though a man seethe it is good, yet he saith, it is not fit for me, it pleaseth not, or it is not possible, I cannot obtain it, or it is not sufficient, it will not serve my turn, or it is fading and not certain, I may lose it again?  
3 Actual; For not knowing good, but minding good doth comfort, habitual knowledge doth not comfort; it hath a power to comfort, but till our knowledge be actual, it gives not actual comfort; it is but as fire in the Embers, which warmeth not except it be blown up; the rich promises laid up in a knowing man, is but as bread in the Cupboard, which except by actual knowledge the mind feed upon, it starves. If a man have much wealth in his Chest, except he take it forth for his use, wherein is he happier than a beggar? though the Well be full of water, yet except a man draw it out, he may thirst: We must not forget our consolation; unmindfulness breeds uncomfortableness; when therefore God will give comfort, he is the remembrancer of his people.  
4 Serious; For fleeting thoughts breed flashie comforts; passant views and glances of the mind cannot raise a settled comfort, nay rather they discomfort as much by their vanishing, as they comfort by their presence. The fruit of such sights of God, Christ, heaven, etc. yields a present, but a transient blaze of joy, like fire in straw, soon up, and soon down; yea, this sweelnesse leaves a bitterness, and wounds the heart to lose that so quickly, which i● had so happily; so that by such transitory gusts, the soul learns more indeed how to prise the things for sweetness, and how to lament them for their absence; & not his comfort, but his sorrows are increased by such cursory views; howsoever, this is sure, except our light be permanent, our comfort will be transient, and the heart will be still unsatisfied; these fits of glaring light, are but like night-lighinings, which make not day; it is night still in the soul, because the Sun sets over it; when therefore God comforteth, he fixeth the eye of the soul upon himself, and the good things of his grace.  
The second act of preparation of the heart for comfort, is working of faith, 
By working faith.  which is the main organ of comfort; though a man know the Gospel, yet except he believe it, all the glorious treasures of grace and mercy in it, are but as a golden dream, or a pleasant tale, or as a fire which is painted on a wall, which yields neither light nor heat: the word profiteth not him that belee●eth not. This was the case of the lews, they had great promises made to them, But the Word preached did not profit them, not being mixed with faith in them that heard it, Heb. 4.2. 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. h. c. Caleb & Joshua; qui soli crediderunt: sic Chrys. Theoph. Oecumen, At intelliguntur potius ipsi Judaei. Par. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  vinum aqua temperatum fit mitius & utilius infirmis, ita ardua illa promissio opinion major & incredibilis, non admis●a side, non profait. Cornel. à lapide. à cibo bene condito ducit Metaphoram. Camer. in Respons. ad Quaest. in Hebr. at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legunt Syridc. verse. Beza. Marian. Estius. Aug. in Psal. 77. etc.  As exceeding strong drink not tempered, and qualified, profits not nature, so those great promises so much exceeding opinion, and expectation of reason, not being mixed with faith, did not profit them; or as some conceive, the Metaphor lieth thus; as he that drinks of an empty cup, so were they not believing, the promise to them was but as an empty cup; or, as in the margin of out Bibles, they were not united by faith to them that heard, i. e. to them that believed, so that they had not the same benefit by the word.  
Faith than is a necessary requisite, and that 1. as a condition upon which comfort is given. 2. As an instrument by which it is received; for faith gives the promise a life and subsistence, though not in itself, yet in us; except the Gospel be believed, it hath no dwelling, no root, no power, no life, no being to us, but is as a thing that is not; therefore God works faith which doth enable and dispose the soul to suck sweetness from the breasts of consolation: Joy and peace are fruits of faith. Now the God of hope fill you with all joy and peace in believing, that you may abound in hope through the power of the Holy Ghost. Rom. 15.13.  
The third act of preparation, 
Thirdly, Sanctification.  is sanctification; which is simply necessary to true comfort; 1 As a condition of the Covenant, for without holiness no man shall see God; Heb. 12.14. 2 As disposing the soul; for these two things are required to make a man capable of comfort.  
1 Life; When a man is dead in himself, he is dead to all things, and all things are dead to him, the best cordials are no better than puddle water, the richest jewels no better than the meanest trash to a dead man.  
2 Suitableness: What comfort doth apiece of flesh yield to a sheep? and what is a rich pasture to a man? that only is comfortable that is good to a man, and that only is good which is convenient; the best dish is but as poison to him who hath an antipathy against it; the nature of man is such, that since it forsook God, it so cleaveth to the creature, that till it be healed it is not capable of spiritual comforts, and could no more live in God then a Fish in the air. There is a certain compass of goodness which every creature walks in: the world is divided among them, and every sort of creatures hath its latitude, which is bounded by its particular form and disposition; the Fishes keep below in the waters, their walk is in the deeps; the beasts in herit the earth and go no higher, they mind not honour, riches, learning, etc. these are the flowers of that Eden which mankind hath in possession, and these are the highest things of a natural man, but heaven, the Gospel, God, Christ, etc. are the portion of the spiritual man, the new creature; man must be elevated above the pitch of nature, (as now it is) to live in these things. The eye is made for light and colours, the ear for sounds and voices, the smell for favours, the mind for truths, the will for good, so every thing is fitted for its object. And as in motion there is no rest but in a sit place, so the soul could not be quieted and pleased in spiritual things, except there were a fitness and agreement betwixt them 
* Eyes solum fruimur, in quibus voluntas delectata quiescit. Aquin. S.P. 1.2. q. 11. a. 3. . There are some velleities and imperfect motions of a natural will heightened by the Gospel; but these give not true comfort, because the will eloseth not; it is easily moved from them, as a globous or round body upon a plain, is easily moved because it hath but a weak hold, it toucheth but in a point; but a plain or square body upon a plain stands fast and hath full rest, because their superficies do agree, and they mutually meet and close together.  
The second work of God in giving comfort is collation of matter of comfort: 
Secondly, God comforteth by giving matter of comfort.  God bestoweth things comfortable, these are the food and fuel of joy; when God saith, Be of good cheer, be comforted, he doth not do as those whom the Apostle reproves, james 2.15.16. If a brother or sister be naked and destitute of daily food, and you say unto them, depart in peace, be you warmed, and filled, notwithstanding you give them not those things which are needful to the body, what doth it profit? When God cometh to comfort, he giveth that which may comfort, precious promises, sweet mercies; as pardon, grace, light, heaven, his favour, presence, ordinances, Christ, etc. Who is able to sum up the riches and treasures which God bestoweth upon his people as a portion to live upon? great things in possession, greater in reversion: Oh how great is thy goodness, which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee, etc. Psal. 31.19. Isay 64.4. 
h Dic nobis qui praeparas, quid praeparas? replebimur bonis domus tuae, sed quibus? etc. id quaerimus quod oculus non vidit, etc. Bern. Serm. 11. in Cant. explicans illud Isaiae c. 64.4.  So that when a man shall see himself so fully stored, he may with mirth and gladness say to his soul, soul take thine ease, thou hast much goods laid up for many years; having such a portion he is a rich man, enjoying such a sufficiency as is a strong basis of rest and contentment, and makes him live a life above men, 
(i) Dives à Divus. Varro de ling. lat. l. 4.  a life only in degree inferior to the life of Angels: that Paradise which God made for Adam was as a desert to this Sharon, those fruitful trees were but shadows of the happiness which is in this new Eden, the garden which God hath planted for his people.  
The third work of God in Comforting his people is, attestation: 
Thirdly, witnessing  the soul is exposed to many controversies, and is prone to unquiet agitations; it is hardly-satisfied; though it have a present happiness, yet it hath a provident and solicitous eye upon future times, and extends her cares and fears even to eternity. Add also unto this, the mind is hardly satisfied in that which it comprehends not, and sinful reason will be wrangling where it seethe not its way and end, but must take all upon trust and credit: and in things of moment a serious and fearful man is apt to entertain jealousies, 
(l) nam veluti pueri trepidant, atque omnia coecis in tenebris, metuant, sic nos in luce timemus, etc. Lucret  and will soarce believe what it seethe, 
(m) quicquid id est, timeo Danaos et dona ferentes.  but though God pronounce him blessed, yet he is apt to call his tenure into question, and to cast himself in the suit: The doubts and controversies by which the soul is vexed, may be reduced to 2. heads; 

concerning 1. the Gospel.  
concerning 2. themselves.    
The first question is about the Gospel. There is abundance of unbelief in the soul; 
The truth of the Gospel.  it is a difficult thing and a rare thing to believe; there are two things which much hinder faith.  
1. A disposition in man to judge of all things by sense or reason.  
2. The inevidence of the Gospel: As things are more or less clearly propounded to sense or reason, so they are received with assent more or less; A Philosopher believeth more strongly, that the Sun is much bigger than the earth, or that there will be an eclipse at such or such a time, than a Country man; when we say the object of faith is not evident, we must distinguish of evidence: 

Evidence is of 1. narration.  
Evidence is of 2. the thing.    
Evidence of narration is when a thing is so expressed as it may be understood, so the Scripture is evident and clear.  
Evidence of the thing, is, when either sense or reason apprehends it.  
Thus the things of the Gospel are inevident, Such as eye hath not seen, nor ear heard, nor etc. 1 Cor. 2.9.  

The Gospel is divided into Doctrine.  
The Gospel is divided into History.  
The Gospel is divided into Prophecy.   
1. The Doctrine hath in it somewhat that is evident, and easily falling in with reason, for there are things in it appertaining to natural Philosophy, as elements, men, beasts, trees, etc. to Ethics, as all the moral rules and virtues; to Economics, precepts for ordering of families; to Politics, laws for Cities and Common wealths. These a natural understanding can deal with. But there are other things of more high nature, which are called Supernatural, as the Trinity, Incarnation, Resurrection, etc. these are above reason.  
2. The History: this is of things past, and have no evidence to sense, for what can the eye see of Paradise, the Flood, the Ark, etc. nor to reason, by any thing in themselves; how should reason conclude that such things have been, but that they are related and revealed?  
3. The prophecy; this is of things to come, and so to come as that a man cannot see them as a Philosopher may see the effects in their Causes, for they come within such a course; nor can any creature by reason conclude their futurity; but as their being depends upon God's Will, so their manifestation (that they will come) is only by God's Word. Hence it is that nature being so unapt to receive things upon trust, and desiring to see all hold to rules of sense and reason, is very hardly brought to believe the Gospel. Because of this unbeleevingnesse we need a divine assistance, which is the working of faith, and witnessing unto faith, (or to the believer) the truth of the Gospel; there are many witnesses of the Gospel, therefore it is frequently called the Testimony, there is a cloud of Witnesses, miracles, Heb. 2.4. the Ministers and Apostles and Prophets among them especially, Acts 10.43. c. 26.16. c. 5.32. the Saints, Esay 43.10. but the Holy Ghost is the head of this Grand jury, Heb. 10.15. 1 joh. 5.6. he comes with his testimony and settleth the heart in assurance of the Gospel, that it may find firm ground and sure footing: so long as faith is wavering, comfort will be unstable; the house cannot be strong, if the foundation be weak, the Gospel is the foundation, and if that be laid firm, the whole fabric of peace will stand strongly, able to bear out all storms and tempests.  
The second question is concerning themselves, 
Their interest.  and their interest in the Gospel: For though a man know clearly what that faith and holiness is which gives him a real title to the promise, yet he may be unable to know his faith to be that faith. There be many things which make true faith, often hardly discernible. 1. Great imperfection; it is hard to know certainly when 1 plant is newly put up above ground, what it is; a low faith hath but little evidence, there is a light in every grace to show itself; but as it is with some stars, they are so small that they are scarce seen; so a man may have faith, and yet not be able to say positively and peremptorily, that he doth believe. 2. The similitude of false faith and true: a man may know in general what is requisite to the nature of gold, yet when he comes to apply his rules, he may be puzzeled, because art can exactly imitate nature, yea so, as that a famous Painter was deceived by a fly, which, though it was artificial, yet he thought was natural. 3. The conscience is not always a competent judge, because it may be clouded with fears and jealousies, 4. Satan often doth so snarl this question, that the soul is not able to extricate itself. We need therefore the help of the Spirit, whose Office it is to be our Comforter. And as conscience in its Court is witness, advocate, and judge 
n Ipse accusator, judex, Carnifex, vermis remordens. Quintil. l. 5 Instit. , so is the Spirit: he is a Witness giving evidence concerning the fact, that this is done, i. e. that the man doth believe; he is an Advocate to plead the lquity of his Cause, and that by the law of grace he should live; he is the judge by pronouncing sentence, applying the Law of grace in a judicial way, and saith, the soul shall live. But all are comprised in the testimony, for it is a testimony clearing and determining the Case. That there is such a testimony 
(o) S.S. donat animae pignus salutis, scilicet test imonium quod silius Dei sis.  of the Spirit as doth evidence the ●yuth and sincerity of grace, and consequently a personal interest in the promise, appears farther by these Arguments.  
1. 
Ber. Serm. 2. in Pent. Arguments proving this testimony.  The spirit of bondage and the Spirit of adoption, are opposed each to other, Rom. 8.15. Now the thing wherein they are opposed. is their proper working, the one causing fear, the other peace: Look then into the work of the spirit of bondage, and you will find 〈◊〉 doth not only enlighten the soul to know and apprehend in general wrath against sin, and to apprehend what sin i●, but it evidenceth to a man particularly, that his ways are ways of sin, and consequently works a kind of plerophory of hell, a dreadful expectation of wrath upon himself; so that a man comes to conclude upon conviction; I am the man who have transgressed, and I am the man which (except salvation come to me in Christ) shall be damned. And as the spirit of bondage thus joineth in the sentence of condemnation, by stirring up, clearing, fixing, and strengthening the conscience, in like manner the Spirit of adoption worketh with Conscience in the sentence of absolution, reconciliation, and adoption.  
2. If the Spirit be a Comforter, which will not be questioned, it must witness the truth of our believing, and by that our interest in the promise, because till this be done, till a man be assure● that his faith is saving, he cannot be satisfied in this question which now troubleth him, whether he shall be● saved, or whether mercy be his portion. There are three main steps to comfort. 1. Salvation comes through Christ in the free promise, but here it yields 〈◊〉 other comfort but this, it may be mi●● if I receive it. 2. The heart goeth 〈◊〉 to take hold of salvation, this is a farther step to comfort, and here the foundation is laid; but yet though this be sufficient to life and salvation in the end, yet it is not sufficient to peace and consolation at present; a man cannot be satisfied till he attain a third thing; which is this, a knowledge that he hath rightly and savingly received salvation.  
3. If the knowledge of the true definition of faith and holiness were sufficient to give assurance to him that truly believes, that he doth truly believe, than none that are so qualified, and do reflect carefully upon themselves, can be uncertain or doubtful whether their faith be right or no: But now we see often times that even men that have much grace, and quick sighted understandings are much in fears of their own estates, and have given themselves for hypocrites, unsound, yea dead, yea damned men, read Psal. 88 and there see Heman as a sad instance of such an heavy condition: Grace lieth often so hidden that they that seek it cannot find it in themselves 
p Habitus fidei est (secundùm Theologos) medium incognitum, saepe enim non sentitur Baron. apod. ad Turneb. Tetragon. .  
4. Consult that text, Rom. 8.16. The Spirit itself beareth witness with our spirits, that we are the children of God. Besides, the stream of Interpreters, who give testimony to this testimony of the Spirit, let the place itself be considered.  
1 The Text: In which there are three things which come in as props to this truth.  
1 The Spirit witnesseth with our spirits 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : here are two distinct witnesses, our spirits, that is, our conscience or understanding renewed, and God's Spirit; God keeps the course which himself appointed, that in the mouth of two or three witnesses, every thing shall be confirmed.  
2 The Spirit himself 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non idem Spiritus, qu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Erasm. vis. Estium , sometimes the graces and gifts of the spirit are called the spirit, as john 1.15. Acts 6.5. 1 Cor. 14.32. Gal. 3.2. But so it is not to be taken here, 
s Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but the spirit in this place is the Holy Ghost himself, for so it is expressed; not the Spirit, but the Spirit himself 
t Non modo vox praestiti charismatis, sed & praestantis illius paracleti, Chrys Non solius charismatis vox est, sed donantis Spiritus. Oecumen. : the graces of the Spirit are witnesses, as every effect is a witness of its cause, so God left not himself without witness to the heathen, Acts 14.17. but by his works did declare himself; so Christ saith, his works be are witness of him, john 5.36. But this is not all the testimony which the Spirit gives to the Saints, but himself doth it, saith the text.  
3 With our Spirits: There is the particular application of the Spirit, it is not thus, the Spirit witnesseth that those that believe are sons; as if it were only a testification of the truth of the Gospel; but it is thus, the Spirit witnesseth with our our spirits, that we, even we are the Sons of God.  
2 Consider the Context: the thing which the Apostle, (for their comfort) would prove, is, that they shall live, v. 13. but how doth he prove it? because they are sons, ver. 14. and that they are sons, he gives a twofold evidence; 1 The Spirit of adoption, by which they cry Abba, Father. But they might say, may not men be deceived, and claim a child's place with God when he is a stranger? therefore he adds, secondly, the Testimony of the Spirit: The Spirit himself beareth witness with our spirits, that we are the sons of God: As if he had said, you have a sure ground of assurance 
u Si homo, Angelus, Archangelus aliquid promiserit, forte quis dubitaverit, suprema vero essentia Spiritus Dei testimonium nobis intus perhibente, quisnam dubitationi locus? Chrys. apud Par. , for not only your own spirits, but God with them joins in testimony that ye are children.  
But concerning this testimony, note;  
1 That all the Saints have it not, at least in such a measure as to settle the heart clearly in this persuasion, that they believe, and are children; nor is the testimony of our own spirits alike, in all, but as the graces are more evident and conspicuous, so is the testimony clearer; and herein differs the testimony of God's Spirit, and our spirit; our spirits give testimony according to the measure, workings, and evidence of our graces; but the Spirit of God gives often less testimony to the best Christians, and all have it not, at least not in a satisfactory degree.  
2 It is a testimony, which for aught appears in the word may cease, they that have it may want it, though it be true that when once the testimony is obtained, though it abide not itself actually and always, yet the efficacy should, so that it is weakness to doubt again, because it is the voice of God, a judicial sentence.  
3 It may be discerned from all fantastical, 
How this testimony is discernible from delusion.  or diabolical Enthusiasms.  
1 It discovers itself in those that have it; as the light of the Sun doth difference itself from all other lights, so that he that hath a full testimony knoweth it to be of God: Ye know him, for he dwelleth with you and shall be in you, John 14.17. And it must needs be so, else the testimony should not be sufficient; for the question would still remain undecided concerning a man's condition; It is as much to be regarded who speaketh, as what is spoken 
x Tam refert quis, quam, quid? : Though a man heard a voice from heaven, or a voice within him declaring and pronouncing his reconciliation and adoption, yet except he know it is of God, it will not satisfy. As if a condemned man should have news of his pardon, yet except he know it is the King's act, it cannot quiet him.  
2 It is ever according to the word; the witness of the spirit, and of the word, is the same; there are two voices or determinations, or testimonies of the word; the one is concerning the way, the other concerning the end, that is, the word saith, They that believe shall be saved; but then the question is, who believeth? to this the word answereth, by describing what that faith is, which saveth, and so as the rule gives sentence of that which is to be ruled by it, when the word and faith in the heart are brought together by examination, the word eytheraccepts or rejects, approveth or disalloweth of faith, as it is in itself true or false; but as when the gold is brought to the touchstone, though the stone may give it for true gold, yet the examiner may want skill to perceive this testimony, so it is in this case; the word is the Law, by which all are judged; but as in a Civil State there is need of a Judge to open and apply the Law to particular cases, so there is need of the Spirit to join with the word to give out not another verdict, but that of the word, which is made more intelligible by the Spirit; not varied, but opened: Still the testimony is the same; so that the Spirit never looseth where the word bindeth, therefore those that live in pride, idleness, or any other way of sin, and pretend assurance of salvation given by the Spirit, are deceived; for if a man be such as the word condemns, there is no absolution from God while he continueth such.  
3 This testimony is holy: holy formally, originally, effectively, it makes holy, more humble, more contrite, more watchful, more zealous, more thankful, etc. That assurance which breeds vanity, contempt of ordinances, neglect of duties, security in sin, is deceitful and abominable.  
Thus of the Efficient cause; 
The matter of comfort.  now the matter of spiritual comfort followeth. That which is comfortable, must be such as can in some measure satisfy and fill the desire and appetite of the soul; for so long as desire is held from her object, there is an unrest, and unquietness in the heart, there will be a whining and crying of spirit, there is pain in hunger, & grief in want; now as desire is an extension, or reaching of the soul after something futable, so it is not satisfied; But, 

1 Either by possession of the thing,  
2 Or by hope and expectation.    
So that the proper object of spiritual comfort, is,  
1 Things spiritual, given to us, and received by us here, as the light of God's countenance, the quickenings of his spirit, subduing of lusts, success in our prayers, tastes of heaven, etc.  
2 Things promised: as in the former, desire is turned into joy, and the accomplishment of desire becomes a tree of life, Prov. 13.12. so here it becometh hope, and this hope giveth comfort; it is the Anchor of the soul, and the best cure of sorrow in the want of things future 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : we are saved by hope; Rom. 8.24. The main things of our life and happiness for eternity are ours only in the promise 
z Hoc ipsum quod Christiani sumus, spei est. Cypr. de boo pat. .  
Concerning these things, note,  
1 That the promise gives as strong comfort to faith, as things present to sense, yea greater; For, 

1 The things to come are greater.  
2 More permanent, 1 Cor. 13.  
3 Sure, 
a Fidelis futura veluti praesentia possidet, & magis ea adesse putat, quam praesentia. Clem. Alex.  so that faith makes them as present, Heb. 11.1.    
2 The soul may have the comfort of hope, yet lose that of sense; it may find the way sad, when it believes the end will be sweet.  
3 If a man lose the life and comfort of hope, he loseth the comfort of sense, his way will be sad who is afflicted about his end.  
4 According to the strength of faith and hopes claim, comfort is advanced, when hope fluctuates and looks for eternal life, only as possible, or probable, then comfort also is unstable and weak; but when it looks upon it as certainly future, than the heart hath a full rest.  
Now having seen the nature and Causes, 
Comfort may be lost.  let us come to the defectibility of Comfort: It may be lost: the tenure of grace and peace is not the same, in point of Comfort, we are but tenants at will, and may in a moment be turned out of a heaven upon earth, into a hell upon earth. Comfort is not of the being, but well being of the Saints; it is rather a reward than grace, and belongs rather to glorification, than sanctification. Not joy makes a Christian, but grace; as it is the light, not the warmth of the sun that makes day: so that this may fail. 1. God may suspend his testimony; or, 2. He may let in Satan to afflict; or, 3. Hid himself, and not meet them in approaches to him, in combats for him, etc. I must cut myself short here, for I see the book swells bigger than I desire: Let this therefore suffice for entrance into the business itself.   

CHAP. XXXV. Of the state and degrees of this sad condition.  
NOw I come to the sad state of the soul wanting the comforts of the Holy Ghost, God withdrawing himself in respect of that gracious effusion of his mercy, and manifestation of his love to the soul, shutting up those sweet streams of refreshment which were wont to flow.  
Here I will speak of 

1 The Case,  
2 The Cure.    
The state of a deserted and disconsolate soul requires to consider of 

1 The nature, of it.  
2 Degrees, of it.  
3 Effects, of it.  
4 Cause, of it.    
First then let us see what it is; It is an eminent and abiding uncomfortableness of heart towards God, or a loss of that comfort which the soul was wont to have in God.  
1 It is a loss of comfort in God: A man may have much unquietness, 
It is a loss of comfort towards God.  and yet not be in this case we speak of; discomfort, except the object of it be God's displeasure, or departure, makes not a deserted case: A man may be afflicted in his spirit many ways, yet Gods wont presence may continue: As the conscience of some sin may cause much sadness, and mourning, either some sin stirring, or some sin acted may much afflict; but trouble of reluctance, or sorrow of repentance are there, and will be there where God is most present; Paul is a pattern in the first, Romans 7. and David in the other, Psal. 51.  
The sins of others may disquiet: Rivers of tears run down mine eyes, because men keep not thy laws, Psal. 119. Lot, Ezra, all that have most of God, have most of these sorrows, and these sorrows are no miseries, but mercies; there is much sweetness in this temper.  
The troubles of the Churches, may in a way of compassion and sympathy afflict, yea outward afflictions may in a natural way pain the spirit for a time, and the soul may mourn because of its deficiencies, and poverty, wanting that completeness of holiness which it desireth 
b Non perfect de aliquo gaudet cui non sufficit. Aquin , though present degrees of grace are sweet, yea, because sweet, the soul is not contented, being in a state of want, it will be in motion till it attain the fullness, Philip. 3.12. but desertion imports a loss of comfort in God.  
2 It is a loss of usual comfort; as the former kind of desertions is a loss of usual quickenings, 
A loss of usual comfort.  so this is a loss of usual quietness. And as there are seasons in which God gives more of himself in way of quickening, than he will constantly continue, so he gives comfort sometimes in such fullness as shall not always abide; 
Not of extraordinary comfort.  every day is not a feasting day: Paul was taken up into the third heavens, but he came down again; the Sun doth not always shine in an equal lustre. God sometimes gives coruscations of glory, but like lightnings they shut in again. As a father sometimes sends for his sons from school and makes merry with them at home, but these play times come not every day, they must to school again, and live under tutors and governor's till they come to full age: God opens himself much at some times.  
1 In special approaches of the soul to him, than a man seethe and tasteth such things that he is loath to departed, but these comforts though they come from Heaven, yet like plants that are carried out of their native soil and climate, keep not their sweetness in a constant height; a man warmeth himself at the fire and is refreshed, but this refreshment wears off again.  
2. In times of great afflictions: the greatest comforts are usually found in sufferings, than God opens himself. 2 Cor. 1.4, 5. The Martyrs did shine like stars in the night of persecution, and abounded most in comfort, when filled most with troubles.  
3. In the Ordinances lively administered; here so much is found, that a man saith as the Apostle, it is good to be here, yea as jacob, This is none other but the house of God, this is the gate of Heaven, Gen. 28.17. 
* Tertul. l. de fugat. Putat jacobum hic vidisse Christum: apud Cornel a lap. in loc.   
4 In times of abundant sorrow and melting of heart, God often in such cases breaks in with sweet effusions of peace, as to Ephraim, jer. 31.18, 19, 20.  
5 At the time of Conversion, God often comes with extraordinary comfort, many (as one observeth) came to Christ in their sins and went away renewed; afflicted, and went away comforted; coming with an hell in their souls, and going away with Heaven; having a fullness of joy, instead of a fullness of fears.  
I need not make farther instances, the case is clear that comfort may fool, yet except a man lose that comfort which he ordinarily did enjoy, he is not deserted.  
3. It is an eminent loss: 
3. An eminent loss.  it is not every cloud that makes night, but when the air is full of darkness, 
4. Not a fit, but a state of uncomfortableness.  when the Sun is set.  
4. It is not a fit of uncomfortableness, but a state; an eclipse of the Sun makes not night; he is not a poor man that hath a present want, but he that lives in want; every cold blast makes not winter.  
Secondly, 
The Degrees.  the degrees of this uncomfortable state follow to be considered: there are some nights darker than others, and some winter's colder than other, and there are degrees of Gods withdrawing from the soul.  
1. Degree, when his quieting presence is much abated: 
When quickening is abated.   
1. Not so full as hath been; 
1. Not so full.  God seems not so friendly, but looks somewhat more strangely, so that the soul complains as jacob, I see your Father countenance that it is not towards me a before, Gen. 31.5. When the soul come to God, it finds not those enliveni● and refreshing visions and tastes; the 〈◊〉 of consolation that was wont to b● filled is now but empty; the heaven's a●● not so clear, his hopes are not so full his knowledge of his happiness 〈◊〉 more obscured, and fears begin to ov●● flow; the light of God's face is darlened, and the soul is troubled.  
2. Not so frequent: 
2. Not so frequent.  the visits of the comforting Spirit are more seldom; God holds off as if he were about to break off from the soul; it is a grief when a friend goeth often by us, and seldom owneth us; so it is heaviness when the soul complains, (to use the words of job in another sense) Lo he goeth by me and I see him not, he passeth on also, but I perceive him not, job. 9.11. Time was when the soul had good news from Heaven every day, but now she is like the wife, who when her husband is gone far from her, hears but seldom from him: returns are not so quick at a great distance; God is so sparing in manifestations of kindness, that the soul thinks it long; How long wilt thou forget me oh Lord, for ever? how long wilt thou hide thy face from me? Psal. 13.1. Is his mercy clean gone for ever? doth his promise fail for evermore? will the Lord cast off for ever? and will he be favourable no more? Hath GOD forgotten to be gracious? hath he in anger shut up his tender mercies? Psal. 77.7, 8, 9 My soul fainteth for thy salvation, I hope in thy word, mine eyes fail for thy word, when wilt thou comfort me? Ps. 119.81, 82.  
3. Not so permanent; 
3. Not so permanent.  God comes and goes: the day of their peace is often overcast, the comforts which did flow, ebb again; the soul is grieved as much with God's sudden departure, as delighted in his gracious presence; it hath not so constant health, but is well only by fits; the soul that was as a dwelling-place to her friend, is but as an Inn now; He whom she loves comes rather as a stranger and as a passenger than an inhabitant, so that here you may hear the Prophet's complaint, Oh the hope of Israel, the Saviour thereof in the time of trouble, why should 〈◊〉 thou be as a stranger in the land, and 〈◊〉 way faring man that turneth aside to tarry for a night? Jer. 14.8. Comfort come like thin clouds that yield sweet showers, but are soon gone; the gourd whose shade was sweet, soon withers; th● heart is become like a cracked vessel, which though it receive much, yet holds but little; the waters of life run out as fast as they come in.  
The second degree of desertion, and uncomfortableness, 
Degree: Much quickness, but no quietness.  is when there is much quickness, but no quietness: grace lives, but peace dies; the soul is so fare happy, that it seeks what it hath lost, but herein unhappy that it finds not what it seeks; it thirsts but drinks not, it runs but obtains not; holiness is in flourish, but it is the winter of comfort. David was full of holy affections, even when he was empty of consolation; when is the heart in better case than when it calls, inquires, runneth, weepeth, sigheth, cries after God? yet in such a case a man may want all comfort: the richest ships may wander in the dark and be tossed in the storm: sometimes a father will frown upon the best and dearest child; the most living Christian may lay himself out for dead, Ps. 88 Grace and peace are not linked in indissoluble society, these lovers may shake hands and part. And the more a man abounds in grace, the more grievous it is to want the comfortable presence of God; a father's frown and such a father's frown, is bitter to so filial a spirit; strangeness to strangers is not strange, but to lovers it is grievous. But it is a less evil in itself when God is with the soul quickening it, though he do not comfort it, then when God leaveth it in uncomfortable deadness; though it be more bitter to sense, yet in reason it is worse, when comfort ceaseth, and grace sleepeth at once.  
3. 
Degree when both are gone.  Degree: When neither comfort nor liveliness, but a night of darkness and woeful deadness covers the soul, when hope and love are both in a damp, so that a man is as fare from a holy and living state of heart, as from comfort, neither joying nor desiring, but being fallen from the height of living and joyful converse with God; he is like the prodigal brought to another life, to feed upon husks with swine, instead of bread in his Father's house. Many such there are who had reviving tastes of jesus Christ, and did rejoice to see the streams of the well of Life sweetly flowing, and with overflowing abundantly filling the Saints and themselves with comfort, but now the tree in the midst of their paradise, is to them like the withered figtree, the shadow and fruit of it ceaseth, and they are miserable in the loss of that which is the happiness of those that have it, and herein their misery is so much the greater by how much they count it less. Is it not a sad thing to see a man so degenerated, that he can live without his life, and rest out of his place? that place where he hath had such peace and such contentment? Oh here is an heavy spectacle; a man hath lost his estate and he grieves; he hath lost his name, or health, or etc. and he grieves, but he hath lost his God, and yet he mourns not: he saith it is well, alas, he is not himself; when the day breaks, and the Sun sends, out her beams into this dark region; when a spirit of truth and life shall brings this wand'ring creature home again, and cause him to be himself, than you shall see the man acting another part, alas, what amazement will cease upon him? how will he melt, that is now frozen? how will he be afflicted to see himself and his case, in which, now he lieth as quiet, as Peter in his chains? Acts 12.  
4. 
Degree: When not only loss of comfort but affliction of soul.  Degree; when God not only suspends his comforts, but afflicteth the soul; not only not continuing the staff of living bread, but feeding them with the bread of sorrow and affliction, which he doth divers ways.  
1. 
1. By rebukes of spirit: 4. ways.  By rebukes of spirit: the Spirit of God comes sometimes in a way of displeasure and chides and rebukes the soul; this David found which maketh him often cry and mourn, as the child whom his Father rebuketh; this chiding is,  
1. A conviction of sin, not only of the fact, but of the sinfulness; God sometimes comes to set out a sin unto man, and then it is very dreadful; such a terror and astonishment seizeth upon him by a full sight and sense of sin, as that if there be not a supporting hand of grace and mercy extended to him, he cannot stand under it. Sin is a strange thing, and if God should pull off the visage of this monster, and discover fully the fearful nature of it, it would be a but then too heavy to be borne; now then when God conceals his love and reveals guilt, it must needs be bitter: when a man seethe his indictment, but hath not his pardon, it must needs be grievous.  
2. Opening the desert of sin, and showing a man into what a gulf he hath cast himself, that now in justice and in sentence of Law, he stands condemned to eternal death; when the grace of the promise is obscured, and the justice of the Law lively presented, it must needs cause a man to fear much. Now saith God, see what I may do, I may cause all thy welfare to pass away like a cloud, and bring in a deluge of woes upon thee; I might shut thee by a decreed banishment from my presence, and cast thee as a stone that is hurled from a sling, into hell for ever. Such words as these are heavier than mountains; when the soul seethe that vastness of eternity filled with death and sufferings, and seethe not the refuge in the Gospel, this is a great shaking to the soul.  
3 By holding the eye upon these sad things, so that whithersoever a man turns, his sin is with him, and hell before him; the cry of sin, and the curse of the law is ever in his ears; My sin is ever before me, Psal. 51.3. It was also jobs sad case, that the sins which he thought he had been rid of long ago, returned upon him, and did so cleave to him, as if they had been his possession, Thou writest bitter things against me, and makest me to possess the iniquities of my youth; thou puttest my feet also into the stocks, etc. Job. 13.26, 27. this is an heavy thing, when God continueth in this way of displeasure, breaking the spirit with these grievous charges.  
4 By menacing outward or inward troubles, as he did to David when he had sinned greatly against him, he told him what he would do, how he would follow him with evils for ever, and that his posterity should rue his folly; and when he had numbered the people, what a severe way did God take? now temporary evils, especially spiritual, are often very grievous; when God shall say I will shut up my peace, and my comforts from thee; thou rebel and ungrateful wretch, thou shalt no more see my face as thou hast done; others shall drink but thou shalt thirst, others shall rejoice but thou shalt mourn, I will no more meet thee as I have done, I will spare thy life, but I will not show thee my favour all thy days, thou shalt live dubiously, and dye anxiously; I say, when these words are heard, what an heavy case is this? how did David even waste himself with grieving, when God did estrange himself? Psal. 32. Psal. 51.  
But when God shall menace not only this, but hell and eternal death, this is fare more grievous; but this God doth even to his own, and sets it on so strongly, that he makes often their spirits to waste, and their strength to consume. David and Heman were drenched in these deeps; and how grievous were their complaints?  
2. 
2. By tradition of the soul. 1. Into its own hands  By tradition of the soul.  
1. Into its own hands: the heart of a man is the greatest tyrant, and cruelest monster against itself; it is more a devil than the devil: he needs no furies to fulfil his troubles, who is given up unto an accusing spirit; 
e Nihil est miserius quam animus hominis conscius. Plaut. This is grievous.  it hath cries, clamours, stripes, stings, wounds, deaths; it will be law, witness, plaintiff, judge, executioner; chains, racks, gibbets, what not? he hath a hell within him that is in such a case; For consider  
1. The temper and nature of the soul, it is receptive of much evil and misery, and very active, and this activity is improved to self affliction. 1. Byguilt, which is as powder to the flames, or as the winds to seas, which makes them to rage and boil. 2. By the weapons, which the heart disquieted hath against itself; an eternal God, and a just Law. 3. By unbelief; by which the soul is made naked to her own blows; a guilty conscience strikes the promise out of a man's hand, and draws the sword and sheaths it in the soul; it undermines all forts, and batters down all comforts in former evidences, as walls of paper; it cuts off all relief, and presents God unwilling to hearken to any reconcilement; and it hath also many abettors, which contribute strength to make this man more bloody; as temper of body, which powers in abundance of dark and black thoughts and passions, and the Censures of others, who by their cloudy aspects, and rejecting carriages, do sharpen the sword in the hands of an unbelieving and accusing conscience, that it may make more ghastly wounds, and draw out fuller streams of blood: Thus the soul, like the man that fell into the hands of Thiefs, is left half dead; distracting and accusing thoughts, are worse than robbers; a man may say of them, what David said of Goliahs' sword, There is none like that, 1 Sam. 21.9. Here is a soar battle, when the soul like Saul, falls upon its own sword, 1 Sam. 31.4.  
2. The power of God; God hath given to Conscience a commission to afflict; God hath a hand in all things, working and ordering; he can send Hornets into the soul, even stinging thoughts, and piercing fears. He ruleth much in men's spirits, and in these seas raiseth storms at pleasure; though he work not despairing thoughts in his, yet he ordereth that unbelief which is in them; and as he order the sinfulness of men's hearts this way or that way, not being a cause of it, so he doth in this case; yea he doth present sin and wrath so, that the heart being left to its own darkness and unbelief, cannot but be a cruel and active enemy against itself; and now as the Prophet said in that case, so it may be said to a man in this case, Oh thou sword of the Lord, how long will it be ere thou be quiet? put up thyself into thy scabbard, rest and be still; how can it be quiet, seeing the Lord hath given it a charge against Askelon, and against the sea shore? there hath he appointed it. Jer. 47.6, 7.  
2. 
2. Into Satan's hands  Into Satan's hands: God may leave his people much to the will of Satan, as he did job, and he out of envy at our happiness, enmity against God, hatred of us, is willing to improve all his skill and power to afflict the Saints; so that a man may here take up that complaint; His troops come together, and raise up their way against me, and encamp round about my Tabernacle, job 19.12.  
5. Degree: 
Degree: When to all this, other evils are added.  when to all this he adds an accumulation of other miseries; as, 1. the disfavour of the Saints, this is a great cutting to an holy heart, for he construeth their favour and disfavour to be the reflection of Gods; and indeed, oftentimes God sets on his Children against such as he is displeased with, as a Master of a family saith to his household, concerning a child which he will correct for much stubbornness, show him no countenance, eat not with him, keep not with him; so here God saith, with such a one have no amity, no fellowship, no familiarity: it was a great grief to job, and he complaineth of it; He hath put my brethren fare from me, and mine acquaintance are verily estranged from me, my kinsfolk have failed, and my familiar friends have forgotten me, they that dwell in mine house, and my maids count me for a stranger, I am an alien in their sight; I called my servant, and he gave me no answer, I entreated him with my mouth; my breath is strange to my wife, though I entreated for the children's sake of mine own body; yea young children despised me, I arose and they spoke against me; all my inward friends abhorred me, and they whom I loved are turned against me, etc. Job 19.13.20. You see sometimes, how even the nearest friends fall off with God, and when divine grace is clouded, nature itself is also clouded: Heman also found this evil to all his evils, Thou hast put away mine acquaintance fare from me, thou hast made me an abomination to them, Psal. 88.6.  
2. The loss of worldly comforts, as peace, liberty, estate, etc. this was jobs case. Now when the soul is bereft of all comforts from heaven and from earth, it is an heavy case.  
3. The loss of the means of grace: God may remove his Candlestick and take away the Shewbread, the doors of his house may be shut, or a man may be imprisoned by sickness, so that the clouds above, and the springs beneath failing, breed sore distress.  
6. Degree: 
Degree: When all this is continued.  When all this is extended and continued, so that a man complains not of days, but years of affliction; a man may lie long in this miserable plight, like Paul and his company, to whom neither Sun nor Stars appeared for many days, 
a Nec mihi dant stellae lucem, nec Cynthia lumen, Causin. aenigm 8.  Acts 27.20. Hence come those mournful sigh, Lord how long! will the Lord cast off for ever? will he be favourable no more, etc. How many are the days of thy servant, Psal. 119.84. I am afflicted and ready to die from my youth up, Psal. 88.15.  
There may be much praying that God would break these dark clouds, and shine upon the soul, a man may cry with job, Oh that I knew where I might find him, that I might come even to his seat, cap. 23.3. and with the Church may call after him, yet may complain, Behold I go forward, but he is not there, and backward, but I cannot not perceive him; on the left hand, but I cannot behold him, he hideth himself on the right hand that I cannot see him, Job● 23.8, 9 I sought him but I could not find him, I called him but he gave me no answer, Cant. 5.5. Thou hast covered thyself with a cloud, that our prayer shall not pass through: when I cry and shout, he shutteth out my prayer, Lament. 3.8.44.  
A man may seek him in the Ordinances yet not find him, yea his sorrow may increase; God may seem angry with his prayer, Oh Lord God of host how long wilt thou be angry with the prayer of thy people? Ps. 80.4. And the Word may seem to be against him, and may make his wounds sorer, so that those words may well be taken u● by this afflicted soul; If I go into the field, then behold the slain with the swor●● and if I enter into the City, then behold them that are sick with famine; hast th●● utterly rejected judah? hath thy soul loathed Zion? why hast thou smitten us, 〈◊〉 there is no healing for us? we looked fo● peace and there is no good, and for the ti● of healing, and behold trouble, Jor. 14.18.19.   

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

1. Sleeping,  
2 Awakened.   
First for the sleeping Christian; 
First in the sleeping soul.  when he falls from a comfortable enjoyment of God, as he is senseless in a great measure, so he is,  
1 Careless, he sets not himself to regain his lost friend, but lieth bound in chains of sloth and sleep, as it is supposed David did, till Nathan came to him, to rouse him out of that slumbering state. It is strange to consider how fare a living man may be overtaken with fits of deadness, and how he may be so infatuated that he may be rob of his comfort, as Samson was of his strength, when he was asleep.  
2 Declining in affection and vigour of an holy walking with God: he now is hardly drawn to him, and soon drawn from him; he comes unwillingly, and abides with him unchearefully; he comes slowly, and goeth quickly; having lost his first love, he hangs the wing, and flags in duties.  
3 Aptness to be drawn to evil: having lost his comfort and his ancient vigour, he is easily persuaded to start from God. God lieth lower in his affection, which is the bond of the soul, and being cooled in love he is more easily overcome; while the soul is delighted in God, it easily contemneth all vain delights, but now it becomes a prey to Satan in his tentations. Solomon fell strangely, when he fell from God. The heart will pitch upon something; and if it have not its contentment in God, it will hunt for it in the world; hence it is that many descend from heaven to earth, and fall from a glorious height of comfort in and from God, to a worldly and sensual condition, feeding upon vanities, and filling themselves with the creature; so that their life is but a diversion to present contentments.  
Now from these dull and sleeping persons, 
In the awakened.  we come next to such as are awakened, to view what operation this mournful state hath in them; Among these, there are different workings, 

Evil,  
Good.    
First of the evil effects, or consequents. 
Evil effects.   
1 Heartless complaint; this is found in some, 
Heartless complaint.  who though they are in a degree sensible of their loss, yet are not sensible enough, so that though they complain and grieve, yet their sorrows are not deep enough, they feel a burden upon their spirits, but they can bear it, the heart is affected, but not afflicted.  
2 A fruitless complaint; 
Fruitless.  some are of a whining temper, apt to fill the ears of all their familiars, with sad relations of their mournful case, but there is little else to be found besides complaints; the soul humbleth not himself before God, nor contends in prayer, nor striveth by the ordinances, and holy walking to find what it hath lost. These men are like the sick man who lieth grieving himself, but no way seeking in earnest to help himself; or like Issachar crouching under his burdens. Such spirits as these are of a stubborn temper, and they have cause to expect such multiplied uncomfortableness as shall enforce them to seek after God with more seriousness and strength. David stuck and came not off to a full endeavour of reconcilement with God; till night and day the hand of God was heavy upon him so that his moy stir was turned into the drought of Summer, Psal. 32.4.  
3 Great unquietness 
g Afflictu● vitam in tenebris luctuque trahebam. virg Aenead. 2. , 
Great unquietness.  in some the apprehension of loss of communion with God, and sight of his displeasure works to the height indeed, yea so fare that it works a Fever or rather a frenzy in the soul.  
1 Hard thoughts of God; as if God were implacably incensed, and so departed, 
Hard thoughts of God.  that he would never more return; that he hath forgotten to be gracious, and hath shut up his mercy for ever, so that there is no hope; he will not hear my prayer, he hath passed a doom upon me and it must stand. He is in one mind, and who can turn him? and what his soul desireth, even that he doth: & he performeth the thing that is appointed for me, therefore am I troubled at his presence; when I consider, I am afraid of him, for God maketh my heart soft, and the Almighty troubleth me, Job 23.13. Sadness and fear cloud the understanding, and cause monstrous apprehensions 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. hom. 2. ad Antioch. .  
2 Hard thoughts of themselves; reflecting upon the time passed as on a course of hypocrisy; 
Of themselves.  upon the time present, as a state of death, and looking upon the future, as without hope: my sins are so mighty, that they will not be subdued; and so many that they will not be pardoned: God cannot show mercy to me, I shall surely dye; I am counted with them that go down into the pit, free among the dead, like the slain that lie in the grave, whom thou remember'st no more, and they are cut off by thine hand, Psal. 88.4, 5. Thou hast removed my soul fare from peace, and I forgot prosperity. And I said, My strength and my hope is perished from the Lord, 
Dreadful passions.  Lamentat. 3.17, 18.  
3 Dreadful passions; as tremble and shake; Fear came upon me, and trembling, which made all my bones to shake, Job 4.14. The hair of my head stood up 
i Id propterea fit quod in●rorsum refugiunt spiritus, cutemque destituunt, Becm. de orig. ling. l●t. obstu●ui ste ●erantque come. Virg.  vers. 15. Mark me, and be astonished: when I remember I am afraid, and trembling taketh hold of my flesh, Job 21.5, 6. sometimes also roar are heard from these men; My bones waxed old through my roaring all the day long, Psal. 32.3. My sighing cometh before I eat, and my roar are poured out like the waters, Job 3.24. Yea, so great is the anguish, that oftentimes the body is wasted. I am as a man that hath no strength, Psal. 88.4. 
k Animi aegri●udo morbus potentissimus, animi dolor corporis languorem parit. Comicus. Vid Aquin. 1.2 q. 3●. a. 4.  Yea sometimes they are tired, and weary of themselves, and of life. My soul is weary of my life, Job 10.1. Wherefore is life given to him that is in misery, and light unto the bitter in soul? which long for death, but it cometh not, and dig for it more than for hid treasures; which rejoice exceedingly, and are glad when they can find the grave. Why is life given to a man whose way is bid, and whom God hath hedged up? Job 3.20, 21, 22, 23. In a word, they think they can never complain enough, they account their misery beyond all words. Oh that my grief were throughly weighed, and my calamity laid in the balance together, for now it would be heavier than the sand of the Sea, therefore my words are swallowed up, (or I want words to express my grief) for the arrows of the Almighty are with me, the poison whereof drinketh up my spirit, the terrors of God do set themselves in array against me, Job 6.2, 3, 4. And when the soul hath exceeded all eloquence, and past almost all humane bounds of language and expression; it is not satisfied, but thinks it falls exceeding short of uttering her misery: My stroke is heavier than my groaning, Job 23.2.  
But all this is not a right carriage of the spirit, such passions would befit such as have a God without mercy, and distress without a promise, and without a redeemer. Faith is suspended when these clamours are heard, and the soul forgets the freeness and fullness of grace, when it is thus transported out of itself, and from its hopes.  
Secondly, 
Good effects.  The good effects of such uncomfortable eclipses of God's favour and presence follow, which are,  
1 Sorrow, great sorrow; thou hidst thy face and I was troubled, 
Sorrow.  Psal. 30.6. the heart should not, yea (if it be in due temper) cannot rest without God; his absence is worthy to be lamented, whose presence is most worthy to be prized.  
2 Longing desires of Gods gracious return, 
Desire after God.  the soul thinks delays grievous 
m Etiam celeritas in desiderio est mora. P. Sylli. Desideranti invisa est quaevis mora, desiderium acuit absentis vicinitas, post spem omne desiderium impatientissimum est. Quamdiu differtur spes aeternorum, affligitur anima fidelium. i.e. vel pro dilatione bonorum quae amat, velpro illulion malorum quae tolerat. Beda. ; hope deferred maketh the heart sick, Prov. 13.12. The Church saith she was sick of love, Cant. 5.8. The heart that hath had a sense of God's sweet presence, cannot be satisfied without him, but counts all things nothing till it regain him, who is to her as the Sun to the world, and the soul to the body.  
3 Repentance, and humbling of soul, 
Repentance.  it seeks what unhappy and accursed thing hath raised this cloud betwixt God and her, and falls down at his feet, confessing, weeping, and begging his favour in Jesus Christ, willingly grieved and ashamed; it counts not this sorrow bitterness, but hath some sweetness in it 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet. Lachryma animae amarae, & dulces sunt; amarae, propter absentiam boni, dulces propter certitudinem inveniendi, etc. Savanarol. med. in Psal. Qui Regis Israel. .  
4 Subjection to all conditions of agreement: It saith, 
Subjection  Lord, impose, demand what thou wilt, I count nothing too dear for thee, I count the gain of the whole world loss for thee, and will deny myself for thee; If my heart draw back, draw it on to thee; as fare as I am able to sacrifice myself to thee, I do it. Thus the soul sets on towards God, inquires for him in all means, will not be put off; it falls not by despair, or sleeps in sloth, but faith holds up hope, and hope keeps up endeavours, and it cannot be quiet without God.  
There are two main Causes of the restlessness of the soul without God. 
Causes why the soul cannot be quiet in this case.   
First, The condition of the subject.  
1 Tender; the soul, but especially in a believer, 
From the subject.  when he is in a living state, is very sensible of any evil, especially of the greatest evil; 
Tender.  a man's sorrow, is as his sight is; therefore where he seethe God, and hath a knowledge of him in his excellency, the loss of him is grievous 
o Summi deloris causa summum gaudium est. Sen. : all evils on the body are but as the rending of the garment; but grief in the soul, is as the tearing of the flesh: A wounded spirit who can bear? Prov. 18.14. outward evils are but as the breaking of the outworks; All sense in the body is from the soul, therefore the soul must needs be most sensible.  
2. It is spiritual: 
2. Spiritual  if the body be in misery, external things may help: in sickness, physic 
p Omnes humanos sanat medicina dolores Propert. Eleg. l. 2. ; in want, relief; in famine, bread; etc. but when the soul is in distress, all the world is but like a great cipher, it amounts to nothing: Heaven and earth is but as a shadow, nothing but God can quiet 
q Tranquillus Deus tranquillat omnia, & quietum aspicere, quiescere est. Bern. in Cant. 23. . As the body is not satisfied with things spiritual, so the soul is not contented with things corporal: there must be a fitness in the object, else it moves not; as the ear is not pleased with light and colours, nor the eye with sounds. The soul therefore being spiritual must meet with that which is spiritual and proper for it, else it is not contented; every living creature hath an appetite and sense carried to some things, and out of that compass it hath no quiet: as take a beast, and you shall never satisfy him, but with pastures and such things as he affects; and take a man, and he must have other things, things of higher worth, suitable to his nature; and take a spiritual man, whose soul is illuminated and drawn out to higher and more spiritual things, and him you cannot quiet with a thousand worlds, without interest in Christ, and the favour of God; the spiritual man is carried to things spiritual, as the natural man to things natural. And as a natural man cannot be quieted without natural accommodations, and enjoyment of such things as suit with him; so the spiritual man cannot have rest without his spiritual treasure.  
3. It hath pitched upon God by faith and hope; 
It hath pitched upon God.  it hath devolved itself upon him, and that for eternity, and in the business of life and death. Now if a man were passing over a deep and swift torrent, and when he is upon these deeps, shall feel the bridge cracking and sinking, it must needs let in a sea of fears and amazement upon him. And how can it be that when a man seethe the vastness of eternity, the greatness of sin, the terrors of the wrath that burns like fire, and hath in his agony thrown himself upon God in Christ, and now is doubtful whether Christ will own him, or take any care of him, I say how can it be but he should be in great distress? at such a time when God withdraws his comforts, every thing that may afflict stands forth in greatest strength, now death is death, and sin is sin, and the soul feels the weight of every load; comfort lightens all burdens, and when Christ is present, all evils vanish, and discouragements scatter as a mist, but when that is gone, than those evils gather like clouds of fire and blood over the soul, and those miseries which did lie as conquered men, do rise up with renewed strength; and what a sad time is this, when the soul seethe her danger, and not her refuge; her wounds, but not her cure? nay to see him that is her only trust, not only not to be with her, but against him? it hath chosen him as her chief treasure, therefore can no more be without him, than without herself.  
4. It hath had hopes of God's favour: time hath been, 
It hath had hopes.  when it saw itself in the arms of Christ, and walked with some assurance that it had a friend in Heaven; and therefore seeing now her hopes to whither, and those golden days to pass as a pleasant dream, it cannot but be much afflicted. This shall be the bitterness of the anguish of unsound hearts at last, who after they have fed their souls with hope, and have run out their days in a paradise of imaginary happiness, find when they come to die, all those joys, and all that confidence to spend themselves like a vapour, and the lean kine to eat up the fat; sorrow and everlasting perdition coming instead of joy and salvation which they looked for: oh who can utter this misery! a man hurled from a pinnacle of high and glorious hopes, into a depth of eternal woe! By this we may guess what it is for a deserted soul that hath reckoned long upon high things, and now seethe such a change, that it is forced to count itself deceived, and to exchange her living hopes, for kill fears; and whereas she thought herself a child, to be cast forth as a stranger, yea as an enemy.  
5. It hath had much in communion with God and Christ: 
5. It did enjoy God  time was when the man was kindly used, when God conversed with him, as a man with his friend, when he invited him often, and entertained him in love, and poured in much of heaven upon him: therefore now to see God estranging himself, yea frowning, chiding, arming against him, cannot but be a cutting to his soul. David having lost the liberties of the ordinances, which were better than his kingdom to him, sits down in heaviness, as one taught by the experience of his former happiness, the deeper to lament his present misery; When I remember these things, I pour out my soul in me, for I had gone with the multitude, I had gone with them to the house of God, with the voice of joy and praise, with a multitude that kept holy day. Ps. 42.4. And this was the affliction of the Church that she lost him, in whose presence she had received such abundant comfort, Cant. 5. the more the soul hath had of God, the more bitter is her loss of him.  
Secondly, 
2. From the object, in respect of 1. Quality of it.  the object is such as if you weigh it, you will see that a man cannot be at rest when God holds back and leaves him in this doleful case.  
Consider, first, the quality of the object: there are three things in God which cause the wound of an afflicted spirit to bleed much:  
1. 
1. Goodness.  Goodness, because God is good, therefore his disfavour is a great affliction, this sweet balm the heart in such a day will turn into a sharp corrosive, and out of this sea of comfort will draw bitter waters, this golden mine which is a rich treasure unto others, yields that which the heart turns into iron rods, and sharp swords to wound itself For first if it apprehend his goodness to be his kindness and gracious disposition to pity and mercy, than it reason heavily; oh unhappy wretch, that there should be so sweet a fountain, and I should not drink of it; that streams should flow forth towards thousands, & none to me; I envy not others happiness, but I lament mine own misery; that I should die in the midst of life, and perish in the midst of salvation: God is so good, so ready to show mercy, that sure he is highly incensed against me, who seek, and call, and cry, yet am not relieved; if my wickedness were not very great, yea if I were in his heart at all, surely he that is so good in himself and unto thousands, would not thus reject me; I am tossed night and day, and carry an hell in my soul continually; and if I were not as an enemy in his eye, if I were a child, his bowels would not hold, I should surely be received: who can reckon the heavy conclusions which the heart will draw against itself? it is so disposed to its own hurt, that not only against faith, but against reason it will afflict itself; turning the Sun into darkness and the Moon into blood, setching misery out of mercy, and hell out of heaven. Or, if secondly, the goodness of God be taken for his holiness, and perfection, than they reason thus, surely I am very evil whom goodness rejects; if I had any spark of good in me, God would not cast me off; but certainly he seethe my abundant naughtiness, therefore he setteth himself against me. Thus sundry ways the goodness of God makes the hiding of his face, and the manifestation of his displeasure to be very grievous.  
2. Greatness: When a man apprehends the Majesty of God, the fear of his disfavour, falls heavy upon him; Who knoweth the power of thine anger? even according to thy fear, so is thy wrath, Ps. 99.11. The favour of a man of power, is of much worth, and there is power in his wrath; The wrath of a King is as the roaring of a Lion, but his favour is as due upon the grass, Prov. 19.12. The wrath of the God of power is terrible as thunder 
a Fulmen est ubi cum potentia habitat iracundia. Sen. ; and as 
b Leonis voci tontus naturaliter inest terror, ut multa animantium quae per celeritatem possent impetum ejus evadere, rugientis ej us sonitu velut quadam vi attonita atqu●●icta deficiant. Ambr. hexam. lib. 6. cap. 3.  the beasts fall down astonished at the roaring of a Lion; so the soul is overwhelmed, when so glorious Majesty is incensed.  
In God there is a twofold power.  
A power, first of Authority, which is that power by which, 1. He despenseth all things, as having all in his hand, as absolute Lord and Sovereign; And what a misery is this, that he that hath eternal life and death, heaven and hell in his power, should seem to be against a man? this is the fullness of all evil, when he upon whose will all things depend, becomes once enemy: the loss of a particular comfort and contentment is great, but how much worse is the loss of all? 2. By which he judgeth all; God being the Supreme Lord, holds this royalty, that all men and Angels are accountable to him in all things: now to apprehend that the Judge of all the world will not show mercy, but will proceed in strictness of justice, especially when a man knoweth that he is guilty many ways, and that God is privy to all his sins, must needs be a sore shaking to the soul. Though all friends, and ministers, yea though all Angels come in to comfort, yet it will not satisfy, because they are but subjects; God is supreme, and his word shall stand; As if you tell a poor trembling prisoner going to the bar for his life, he need not fear, he shall sure escape, he will be apt to answer you; alas, except the Judge say so, all that you say, will not profit me; So will a poor afflicted soul think, when others come and tell him, surely your case is good, and doubtless you will find mercy, and heaven will be your portion; Oh that God would say this to me; except this be my sentence at his bar, your comforts are but as sounding brass, or as a tinkling cymbal.  
Secondly, there is a power of ability, by which God is able to work what he wils, and to execute his own purposes; if he pronounce sentence from the throne of Judgement, there is no way to shun it; if in the word of a King is power, Eccles. 8.4. how much more in the word of the Almighty? what makes any thing dreadful but its power? and all that power in the creature, is but derived from him, and limited by him; but his power hath no bounds but his Will; therefore when the soul is not only in doubt of his good will, but in fear of his ill will, how can it have any rest?  
3. Eternity: God abides for ever: 
3. Eternity  this makes his favour and displeasure more considerable, the loss of a perpetuity we reckon a great loss in our estates; but what is it to lose God for ever? and not only to lose him, but to bear his displeasure who is eternal? eternity, oh eternity, how doth this swallow up the soul in a day of fears? this sets on all other terrible things with a redoubled strength, and causeth them to fall with weight more heavy than of mountains upon the spirit: such a thought as this, he that hath all power, and lives for ever, hath forsaken me, batters the soul, as a wall of paper before a Canon.  
2. Consider the relation in which God stands to a believer; 
2. In respect of relation.  he is to them in the nearest and dearest relation, a Friend, Father, Husband.  
God is all these perfectly; the closest and most active friend, the kindest and most tender father, the sweetest and most loving husband; the loss therefore of such a one is grievous; yea the loss of any one is great; as if a child lose a tender hearted father, or a friend a freehearted friend, or a wife a kindhearted husband; but if one lose a Friend, a Father, an Husband at once, this is very grievous; But when the soul is descrted, it apprehends itself to lose all these, yea the best Friend, Father, and Husband, yea, her only friend, father, and husband; no wonder if it take up jeremiah his sad complaint; When I would comfort myself against sorrow, my heart is faint in me, Jer. 8.18. nothing can heal but that which did wound 
t Vnde datum est vulnus, contigit inde salus. .  
3 Consider the operation of God: 
God's operation.  he hath not only put into the heart, which he reneweth, a longing and restless 
u Fecisti nos ad te, & inquietum est cor nostrum, don●c requiescatin te. Aug. Conf l. 1. c. 1.  desire after him; but he quickens this desire by sense of misery, and by manifestation of his greatness and goodness, that so the soul may be carried with uncessant reachings after him; he is then drawing the soul towards him, when he seems to be departing; and how can that man rest whom heaven draweth? God's end in afflicting the soul is not its pain, that it may waste itself in sighs and groans, but that it may with more eagerness pursue him; so that he is secretly and strongly working in the darkest night of spiritual sadness, to a more full and comfortable conjunction and communion with his people: therefore it is that they seek, and run to and fro to find him, because God draweth them by his power; when David was in the desert, he followed hard after God; but what set his soul in that constant motion? Thy right hand upholdeth me, Psal. 63.8.  
Let this suffice for the effects and consequents of Gods hiding his face, and cutting off the comforts which the soul was wont to enjoy in him.   

CHAP. XXXVII. The Causes and Cure of this sad condition.  
HAving seen what a woeful case a man is in when God withdraweth, let us now weigh the Causes for which God dealeth thus with his people.  
Cause. 1 1 To put a difference betwixt heaven and earth. God is wont to fit his actions to times and seasons; Israel was a child as well as we, yea the first borne, yet that Church had not so much of him, as the Churches of the Christians: It was not a time forfulnesse, while the Church was in her Infancy; God dealt with them as with children in minority, he gave them much of the world, and less of heaven; the Spirit of adoption was poured out more fully when the Church was grown more full. And as God reserved much till the Gentiles were called, that when his guests were more fully met, he might set out more abundance of his provision; so God will keep the rich store of consistent and abiding comforts till the great day, that when all the family shall come together, he may pour out the fullness of his hidden treasures upon them. We are now but in the way, and it is fit the best should come last; we are but yet in the morning of the day, the feast is to come; in the mean time a running banquet, a breakfast, a taste shall suffice to stay the stomach, till the time come that the King of Saints with all his friends, shall sit down together at the Royal Feast.  
If you send your son to travel, you give him less than his inheritance, and you will send them forth by Sea and Land for your ends; so God hath sent you abroad, you are but travellers, therefore must not think it strange if you meet with storms, and weary days, and if you have not so constant a presence of God with you. The difference of this life and the next, is not so much in the kinds of comfort, as in the degrees and continuance of them; this life hath such a presence of God, as is with a kind of absence. We know this, That while we are present in the body, we are absent from the Lord, 2 Cor. 5.6.  
This life is but our seed time of comfort, Psal. 97.11. and the seed will have a time to be out of our hands, use, and sight, till the harvest come.  
Now is working time, and the time of fight, and servants and soldiers must not expect any settled rest, till their service is done, and the wars cease. There remains a rest for the people of God, Heb. 4.9.  
All the Saints that have gone before us have found ill days and hard times, yea jesus Christ himself till his hour came that he should be glorified, had trouble in the world, yea he drank of this cup, which we have in hand. This makes heaven sweeter, and puts the soul upon more long for it, because there it knoweth it shall not fear, nor sorrow any more.  
Constant joys in such a condition as this is in the world, suit not more than constant feastings in times of heaviness; we are freed from the power of sin but in part, so we are but in part freed from afflictions. And it is probable, except grace were more abundant, that constant peace would have ill consequents. Paul was tempted after his exaltation that he might not be exalted. Comfort belongeth not to sanctification, but glorification, therefore the fullness of it is kept till we be set in glory. Comfort is the reward of holiness, therefore the perfection and stability of it is kept till that time when holiness shall be perfected; and the perfection both of grace and peace is deferred, that when Christ shall appear in glory, this may set out the day. When Christ came in the flesh, God poured out much of his Spirit at his ascension, and will pour it gloriously when all shall be consummate; then Christ shall shine among all his Saints, and the fullness of their perfections, as the Sun attended with all the stars in their brightest glory.  
Till that time, while you are children under tuition, and at school, you will meet with frowns as well as smiles, and correction days as well as play days; and it is well the day is coming that hath no night, and joy that hath no sorrow with it.  
Cause. 2 Second Cause, in judgement to the world: God might send out his Saints as stars in glory, that all eyes might gaze on them, but he will not; all things are in a mystery and hidden to the world, the graces of the Saints hid under many infirmities, and the comforts of the Saints under many sorrows, in just judgement upon the world. God is wise and knoweth how to fit the same things for many ends. Christ came in a poor estate, and his glory and majesty was covered with a cloud and mantle of a mean outside; and why was this? It is true, it was for satisfaction of Justice, for the sin of his people; but it was also in Judgement to the world; he was a precious one, yet because he came not in State and pomp, he was a stone refused of the builders, and so a stone of stumbling, and a rock of offence, 1 Pet. 2.7, 8. And because the Gospel came not with humane dress and external ornament; The preaching of the cross, is to them that perish foolishness, 1 Cor. 1.18.  
God hath not stooped in the matters of heaven to sense, as he hath in the matters of the world; he will not send unto men any from the dead, nor yet shall any walk among men with shining robes of heavenly glory. The things of this life, are seen, and tasted; but Spiritual things are conveyed most in a spiritual way. If Adam had continued in his integrity, God would have manifested himself to the world as a man to his friend, and not only faith and reason, but the senses should have been blessed in communion with God; but now he so disposeth of all things, that even his people walk by faith, and not by sight: he will not give such a sensible demonstration of his bounty to the world, that it may justly perish in its wickedness, if it will not believe Moses and the Prophets, and if they will not believe the Gospel.  
The world is led by sense; though the Scriptures testify of the excellency of redemption, and adoption, and of the great happiness of the Saints, yet they foolishly cast away faith and the word, and run to sense; and finding the heirs of glory to be often sad, beholding not their comforts, but their sorrows, they conclude that the way is worthless, and that religion is but a sour grape, and as bitter waters, and as the way of the desert.  
Cause. 3 Third Cause: To establish them in more full comforts 
x Nube selet pulsa candidus ire Dies. Ovid. : there was darkness before light in the world: after the strong wind which rend the mountains and broke the rocks, came the still voice in which God was, 1 Kings 19.11, 12. And as God often sends great comforts before great afflictions in the world, (Christ was transfigured in the Mount before his great agony in the garden) so he often premiseth affliction of the soul before great comforts, and the soul is settled the more afterward, as the tree is rooted more by shaking: It is God's method to bring first to Egypt, and through the Sea, and wilderness, and then to Canaan. The Apostle prayeth that they may be strengthened and established, but when? After ye have suffered a while, 1 Pet. 5.10.  
When the soul hath passed through straits, and hath seen the wonders of the Lord in the deeps, it is advantaged much, to further establishment.  
1 Because that comfort and evidence which comes so immediately from God is strongest, when a man hath been taken off from all his foundations, and God hath appeared unto him in the desert, it is a strong demonstration of his love, and wins the heart to much love, and to strong confidence; as if a friend when he is offended, and hath us at an advantage, so that he may in justice, and can undo us, if then he spare, and not only so, but is as Esau to jacob, turning wrath into love, and anger into compassionate kindness, this much knits us to him to love him and cleave to him, as a good and a fast friend indeed.  
2 God gives much proof and evidence of the truth of grace which he hath wrought in them, when he makes them see they had hearts that could love him, even when it was doubtful to them whether he loved them; when the truth of grace is evidenced clearly, it brings much comfort, and what greater evidence of an upright heart, then to follow God when he seems to fly away; and to love him when he seems to abhor and hate them, to weep upon him in love when he seems armed with weapons of death 
y Qui nec iratum cessat colere numen. Sen Diis fruitur iratis, superat & crescit malis. ; and to pour out the soul to him, when he seems to be pouring down fire and brimstone upon them.  
3 It gives hope that if dark clouds do arise, yet they shall be scattered again; the sense of former troubles may help to conclude that such deeps are passable; and the soul will be apt to say there is hope concerning this 
z O passi graviora: Daus dabit his quoque finem. Virg.  experience of mercy is a great help to faith, and holds up the soul, that it will not fall so flat, and lie so long under discouragements again; It will help and furnish the heart to pray much, because God hath been entreated in such times before; and to say as the Apostle, having delivered us from so great a death, in him we trust, that he will yet deliver us, 2. Cor. 1.10.  
4. It works more closing with Christ: the death of comfort occasions a greater life and strength towards Christ, both in desire of him, and dependence upon him; and for this cause God shakes the soul with earthquakes, that it may stand faster upon its true basis and foundation; that which at first brings the soul to Christ, is his worth, and our need: and the more we see ourselves necessitous, the more our hearts gather in to Christ; the soul must have some rest, and if it find none within nor without, it is carried to Christ, as Noah's Dove to the Ark; That which is the first cord to draw to him, hath also a strength to bind to him; therefore God gives his people sad visions of sin, and wrath, that by being shaken, they may root themselves more in Christ; this was Gods great ●ime to set up his Son, as the hope and help of his people, and as that glorious means, by which he may diffuse the beams of his mercy and love upon men; and he loves to see the Saints advancing him, by flying to him and abiding in him.  
And the more they go forth to Christ, and seek the Father in the Son, the more they are blessed; Christ is the rock of the Saints, and when they are knit to it, they stand fast; the nearer they are to Christ, the nearer are they to all happiness; God will not look friendly upon the soul but through Christ; he will not pour out the spirit of comfort but through him; and as comfort comes by coming, so the oftener the soul comes, and the more it converseth with Christ, and resteth on him, the more comfort it will find at last: Christ will tell you many secrets, and open his father's bosom to you, when you stick close to him.  
And this advantage comes by desertions, that the soul is so frighted with those storms which it met with, that it is afraid to be any more out of its harbour; but seeks to dwell under the wing of Christ, and to keep closer to him than ever it did before; and so this affliction brings forth the peaceable fruit of righteousness in them which are exercised thereby, Heb. 12.11.  
Cause. 4 4. Cause: The correcting and healing of some evil in his people: He doth it for their profit, that they may be partakers of his holiness, Heb. 12.10. There are many things in the Saints which are very repugnant to that filial state, in which they are set by grace; and it is no wonder if God take such courses, wherein he seems not to be a father to them, that are not as children to him: I will instance in some particular evils, which God will not bear with, but doth visit in his people, with this and other rods.  
1. Deadness, and dulness of heart: Sometimes living men are in a liveless state, their hearts are so benumbed that they seem to lie among the dead; the former vigour and activity of their graces is gone, and they are become barren and unfruitful; now as in a lethargy, or apoplexy, Physicians use strong and sharp medicines; so God casts the soul into a fever, to get off this stupidity, and hangs their souls over the mouth of hell, and makes them to drink of that cup of red Wine, the dregs whereof the wicked of the earth shall wring out and drink, Ps. 75.8. that by this strong potion, he may quicken their dull and sleepy spirits. Deadness is such a state, in which a man is neither receptive nor active, neither fit to receive good, nor to do good; and such a case is not tolerable: for in this, God's ends are stopped; for he calleth out his people to be vessels to receive mercy, to hold forth his name; but he can do neither that is dead: Nature itself loves not a dead thing, it is both unuseful and uncomely, for where life faileth, there is corruption; as in the body, a mortified member doth putrify, and not only itself, but others; therefore as a man useth all means to recover the life and spirits in his body, so God doth with his people: David lay in a slumbering drowsiness a long time, but at last when he lay like jonah, sleeping by the sides of the ship, he sent a storm into his soul to awake him, than he revives like another man.  
2. fearlessness of God: this is a temper to which the Saints are apt to grow: as Children are wont to grow saucy and presumptuously malapert and irreverent, till the father's frown and majestic austereness take down their spirit. God will not be carelessly dealt with, though he allow us confidence and holy boldness in approach to him and converse with him, yet he expects a due sense of his Majesty and greatness; Let us have grace whereby we may serve God with reverence and godly fear, for our God is a consuming fire, Heb. 12.28, 29. Though he be a father, yet he is a terrible, an holy, and an Almighty God; And therefore to correct the sinful boldness of his people, and to cause them to stand in awe of him, he sometimes shuts in his favour, and keeps state by concealing himself, as the Persian Kings shunned familiarity, and were seldom seen, that they might be more 
a Persona Regis sub specie majestatis occulitur. Iust. l. 1.  honoured. The fear of God is one of the main pillars of his throne, and so fare as he is not our fear he is not our God; therefore he hath ever showed himself, in his power and greatness unto men; when he came to give the Law, he came in great Majesty, with fire, blackness, and darkness, and tempest, and the sound of a Trumpet, etc. and so terrible was the sight, that Moses said, I exceedingly fear and quake, Heb. 12.18, 19, 21. yea and in the Gospel it was foretold, that God would show wonders in Heaven above, and signs in the earth beneath, blood, fire and vapour of smoke; the Sun shall be turned into darkness, and the Moon into blood, before the great and terrible day of the Lord come, joel. 2.31. Rom. 10.13. Acts 2.19, 20, 21. When he came to publish peace to the Gentiles, he came with great terror in judgement upon the Jews, and struck off the branch natural, that the Gentiles might not be high minded but fear, Rom. 11.20. And in particular persons he so works by intermixtures of frowns and favours, majesty and mercy, that they may learn to walk as those Churches did, In the fear of the Lord, and the comfort of the Holy Ghost, Acts 9.31.  
It is not a servile sear, or a fear of discouragement which God expects; but a fear of reverence, a fear intermixed and tempered with love; there is a great difference in fears; a man fears a beast and runs from him; a man fears an enemy, but hates him; but a child fears his Father and loves him: yea therefore he fears, because he loves; they shall fear the Lord and his goodness, Hos. 3.5.  
3. Slightness of heart: there is a certain wantonness and trifling disposition in the heart, that men are apt to be superficial and imperfect in their ways, and this God visits upon them.  
1. Dallying with sin: they will be playing with snares and baits, and allow a secret liberty in the heart to sin, conniving and winking at many workings of it, and not setting upon mortification with earnest endeavours; though they be convinced, yet they are not persuaded to arise with all their might against the Lords enemies, but do his work negligently, which is an accursed thing, and for this cause God casteth them upon sore straits. The Israelites should have done the work perfectly, when they were commanded to root out the Canaanites, but because they were slack, and did it but by the halves, therefore God left them as a scourge, and as briers and thorns to be always an affliction to them. When you are pressed to fight for Christ, and have taken up arms against the rebels in your hearts, if you fight not with all your strength, and pursue the victory to the utmost, till you find your enemies dead before you; God may give you into their hands, to lead you into captivity, and to hold you in chains that will eat into your souls, and may in this distress stand afar off as one that knoweth you not.  
2. Dallying with duties; men do them as if they did them not; without heart, in a lose, lazy, formal, liveless manner; and when there is such idleness, and negligence, and indisposedness, God comes in a way of anger, to whip up the slothful and unfaithful spirit; Duties of godliness are not only a debt to God, but a reward to us, therefore in slightness, there is not only unfaithfulness, but unthankfulness also; both the Majesty and the Mercy of God is despised; and can God be well pleased with such things? Remember the Wiseman's counsel, Whatsoever thine hand findeth to do, do it with thy might, Eccles. 9.10. You are in an evil frame of heart, when you can do the weighty things of God with slightness; and because you serve God so, he therefore comes with a kind of expulsion and banishment, and throweth you out of his sight, that you see what it is to dally with God.  
3 Dallying with Ordinances: 'Slight and careless attendance upon them; God comes in a way of gracious condiscension, and stoops down with offers of grace and mercy, to poor dust, and sets before them Jesus Christ, the most precious treasure of heaven and earth, and calls them to a near conjunction, and communion with himself, and holds forth precious promises of life; but what is the carriage of the soul? It neither minds these, nor vouchsafeth God in all his goodness, so much as a look; or if it be affected, yet but little; it makes no great haste, nor useth much solicitousness, or pains about the matter, but as if the things were of no great importance, it is very moderate, and easy in making towards them: neither that high hand that holds them forth, nor that blood that bought them, nor that worth that is in them works much, but all is slighted; and therefore God comes in the quarrel of these high things, to vindicate them from our contempt, and teacheth the soul by the sense of misery to value mercy, and by the fear of hell to prize Christ, and to be more serious in the Ordinances, as means of that good, which they have learned to esteem, by the want of it. The Apostles rule is to work out our salvation with fear and trembling, Phil. 2.12. Salvation is a tender business, and of great concernment, and therefore will not be dallied with; What think you? Shall God set that before you which is better than the world, for you to abuse? you yourselves take away the bread when the child playeth with it; and shall the bread of life be slighted? shall God stand waiting upon you with calls, and calls, and with gracious offers, and will you dally with him? Hence is that black cloud which now darkens the heavens over you. You are grown wanton, and except the Gospel come in a dress to please you, you slight it, therefore God puts you into straits, and then you will come with a stomach 
b Num tibi cum sauces urit sitis, aurea quaeris pocula? Hor. Ser. l. 1. Sat. 2. , and in earnest.  
4. Living too much upon the creature.  
Quest. When is that?  
Ans. 1. When it takes up so much of a man's time, strength, thoughts, affections, 
When a man lives too much on the creature.  spirits, that he is unfit for God; when the soul is sick with a surfeit of the world, drunk with cares, fears, delights, so that the heart is stolen away, and an indisposedness groweth upon the soul towards God. This was Solomon's case, till God fetched him by embittering his ways to him. The world is allowed for a way, or Inn in our travels, but not for our home; to be a staff in our hand, but not to have a throne in our hearts. For this cause God raines down wrath and bitterness upon our spirits to wean us from the world, and thrusts out Hagar to give Sarah more full possession.  
2 When a man cannot be without the world; When it gains so much in our opinion, and affection, that we think there is no life or subsistence without it; this is that for which God comes and takes off the soul with a storm, and rescueth the poor captive with violence that was held in chains, and makes him to see of how little use these things are in an evil day. When the soul falls to adulterous leagues with the world, that they are so conjoined, that it lives and dieth with the world, God brings his bill of divorce, and turns off as it were the disloyal soul to her miserable lovers, that it may see the folly and wickedness of its way.  
3 When a man can live without Christ; the pleasantness and abundance of earthly contentments have so bewitched him, that he becomes like a Prince that hath such fullness that he can reign without Christ, and saith in his heart, as those, We are Lords, we will come no more unto thee, Jer. 2.31. Oh what unworthy carriage is this? What is Christ shut out, that the world may reign? Expect God saying and doing to you as he did to them; Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me, days without number. Thou shalt go forth with thine hands upon thine head, for the Lord hath rejected thy confidences, and thou shalt not prosper in them, Jer. 2.32, 37. While the Sun shines, and the Sea is calm, you may sport yourselves in the deep, but when the storm comes, than the harbour will be precious. God will teach you that your life is in Christ, and in a day of fears, and affrightments of soul, you will say, None but Christ, none but Christ; God will bring all the enemies of Christ under his feet, and if there be a treacherous disposition, like joab exalting Adoniah into the throne of David, God will bring it down; Christ must have his own place, the throne must not be given to another. If you so set up the world, that you count it happiness, and seek it more than Christ, and are more careful to leave this than Christ unto your children, God will arm himself against you to subdue this treacherous conspiracy and rebellion against his anointed.  
5 intractableness and stiffness of heart; this is another cause of the clouding of our comfort. God deals with the heart by coards of mercies, and by bonds of affliction, but mercies move not, and afflictions prevail not, therefore God takes another course; as Physicians, when gentle means profit not, apply sharper. God will not lose any whom he hath called; therefore if they be stubborn, and stand like rocks against all ordinary means, he will come upon the tenderest part, and use the sharpest way; and when he comes in storms and clouds, who can abide it? his rebukes are more terrible than thunder. The spirit of a man may sustain his infirmities, but a wounded spirit who can bear? Now the soul is hard set, and comes upon her knees to submit herself, and melts like wax, and yields to any thing; it seethe an absolute necessity of agreement with God, when it is beleaguered with such trouble on every side. David had enough upon him to have humbled him, but his heart was strong, till God put the cup of trembling into his hand; and this wrought so, that it fetched up all, and brought the man in frame.  
Clay is easily moulded, but the marble must have many blows; the Sun beams will melt the soft, but brass must be put into the fire. A tender sprig is easily nipped, but a stiff Oak must be hacked and hewed before it falls. A stout spirit brings much sorrow upon it; It is a grievous temper, if it be not bowed to God, it groweth worse and worse; if it be bowed, it is often with great violence; in natural causes resistance increaseth the vigour and operation of contraries; when fire and water meet in strong opposition, how doth the stronger rage, till he have got the victory? If a man enter the lists with a stout & a strong Antagonist, he calls up all his spirits and power that he may get the conquest: If a King send to deal with rebels, if neither proffers, nor patience, nor counsels, nor favours can prevail, he arms himself against them. God will overcome: if fair means do not the work, than he awakes himself as a Lion, and comes as a man of war, and let's fly his arrows into the soul, job 6.4. God tried Ephraim diverse ways, but his heart yielded not; at last when warning pieces did not bring him, God mounts his Canons against him, and gives him a broad side; For the iniquity of his covetousness I was wroth, Isay 57.16.17. and then he strikes sail and yields, jerem. 31.19.  
6. Rigidness and unmercifulness to the spiritual state of others; the Saints are sometimes much wanting in bowels of pity and tenderness, and apt by censures, neglects, contempts, and rough dealing to break the bruised reed, & it is hard to pity much till they have felt much: for this cause Christ was a man of sorrows that we might be assured of his compassion 
c Haudignara mali miseris succurrere disco Dido. Virg . In all things it behoved him to be made like unto his brethren, that he might be a merciful, and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people; for in that he himself hath suffered being tempted, he is able to secure them that are tempted, Heb. 2.17, 18. God chooseth broken vessels to pour comfort into, that it may diffuse itself upon others; Whether we be afflicted, it is for your consolation, 2 Cor. 1.6. Sense of the pains of a wounded spirit, makes the heart tender, and God loves such a spirit; he abhors pride, insolence, and unmercifulness in all, but most in his children; It is very unnatural for fellow-members to be incompassionate one to another. The relation requires love, and love calls for mercy. Christ is full of meekness, and will not quench the smoking flax, nor break the bruised reed: and he that abounds in mercy loves mercy.  
What if thy brother be low in gifts and grace; yet know you not that the beauty of Christ's body is made up, as of the symmetry and congruity, so of the inequality of members? and the least infant in grace is as the apple of his eye: take heed of destroying by your uncharitable carriage, the Temple of Christ, or causing those to grieve whom he would not have grieved; Is it for you whom he hath spared, to deal so with your fellow servant? your hard dealing is the way to bring you into prison, and to lay you in chains.  
What if he be poor and mean? yet look not over him with disdain, Have not the faith of our Lord jesus Christ, the Lord of glory, with respect of persons, James 2.1.  
In this you are corrupt Judges, judges of evil thoughts, ver. 4. these are chosen of God, rich in faith, heirs of the Kingdom, ver. 5. If ye despise the poor, it will occasion men to blaspheme that worthy name by which you are called, ver. 7. The Law saith, If thou love thy neighbour as thyself, ye do well, ver. 8. You must be judged by this Law, and he shall have judgement without mercy, that hath showed no mercy, ver. 13.  
What if thy brother have many failings, or have offended; remember the rule; Brethren, if a man be overtaken with a fault; restore such a one in the spirit of meekness, considering thyself, lest thou also be tempted. Be are ye one another's burdens, and so fulfil the Law of Christ, Gal. 6.1.20. Edom's sin was great, because he added affliction to jacobs' troubles; Thou shouldest not have spoken proudly in the day of distress, etc. As thou hast done, it shall be done to thee, thy reward shall return upon thine own head. Obad. 12.15.  
7. Some great transgression: there are daily infirmities, which have a pardon in course, but though God be merciful to the weakness of his servants, yet if they sinne willingly, and put out the light of Counsel, he will put out the light of comfort. If they break the bonds of his government, he will cast them into bonds of distress. David is a visible and known pattern in this case. Sometimes the Saints take head and run like the wild ass in the desert, till her month come, in which she hath travel and sorrow; and sometimes they wound the honour of the gospel, & so bring a wound upon themselves; a sword is sheathed in their souls: and sometimes they will run to their old ways, and this reneweth their old fears, and breeds new troubles; sometimes they lie long unhumbled, till God awake them with rods, and raise them by kindling a fire about them; rebellion brings many loads; disobedience and impenitence are springs of bitterness; a fire comes out of this bramble, to burn the Cedar of Lebanon.  
Cause. 5 5. Cause: to show that He is the God of all comfort, 2 Cor. 1.4. He keeps the cistern empty, that we may look to the Clouds above, that the pleasant fruit of peace, hath her roots in Heaven; our own hearts, though they may be planted with pleasant trees, yet of themselves bring forth nothing but briars. And God loves to show himself the Lord of these treasures of comfort, that the heart may have no dependence but in him, and that it may always fear, because he can soon turn the clearest day into the darkest night. Comfort is not given us in absolute possession, but we are always tenants at will. If God will, he can in a moment lay our hopes and joys in the dust, and strip us of all our garments of joy, and turn us into mourning; And as light in the air, but as water, not in the spring, I but in the vessel, so it may soon be cut off. God needs not go fare to feeke a rod to whip us with: if he do but withdraw his comforting Spirit, our spirit will soon prove an afflicting spirit. The peace of the soul, is by virtue of the power and presence of God, but if he depart, all is in uproar; our own thoughts will be as scourges; the Roman Emperors, kept Lions to destroy the Christians; and our hearts are grates and dens of Lions, if God let them lose, on the rendings that are by them! if God keep not garrison, the enemies will break in; so that all our peace is from him: the brightest star that shines most with light of comfort, derives it from the Sun of righteousness. And therefore that they may have a sight of that dark and dismal nature of their own hearts, he shuts in his light; and then when the soul lieth in a mournful and distressed case, in deeps where it finds no nottome, and whence none can deliver; when a man seethe all creatures standing as dead pictures, and reckons himself past all hope; then, I say, God showeth himself to be the God of comfort, by commanding light to shine out of darkness, and quieting the high and raging storms, which did bear down all before them.  
Cause. 6 6. Cause: To revive their esteem of mercy: When a man is first brought out of Babylon, be is as those that dream, the heart is full of gladness, and the mouth of praise; the birds sing sweetly in the spring. When a man is newly brought out of the pit, and delivered from the sorrows of death which did compass him about, and from the pains of hell which gate hold of him, while the prints of the chain are on him, and the scars of his hurt remain, he saith as David, I love the Lord, because he hath heard my voice, and my supplications, Psal. 116.1. I was brought low and he helped me; Return unto thy rest oh my soul, for the Lord hath dealt bountifully with thee. For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling. The soul is in a float at present; but when the days of mercy continue, the remembrance of the days of sorrow wears off, and the fire of love gins to abate, and Christ is not of so high account: though at first he was the chiefest of ten thousands, the joy of their hearts; yet now his love and kindness groweth stolen, therefore God sends back the soul into her old prison, to feel the weight of her ancient irons and chains, and causeth her to put on her old cast garments of mourning, that sackcloth and ashes which she wore in the days of old, that by laying this rod upon her, as the Prophet spread himself upon the dead child, a new life comes into the dying love; and now mercy is raised to its former price, and Christ is advanced on high: now the soul returns with redoubled strength, and with multiplied and increased thankfulness.  
Cause 7 7. Cause: That others may be instructed. Sometimes God chooseth the most eminent to set them out as demonstrations of this, That assurance is not essential to holiness, that their conjunction is not indissoluble: weak ones might have thought their cause worse, if they had seen much grace always, attended with abundant joy; but now God showeth, that comfort and rejoicing is not always the portion of the Saints; that so in their dark nights when they see no light, they may live in hope that the Sun will rise: though their way be a dark way, it may be a sure way.  
8. Cause: Cause. 8 To fit for special service: They that go down into the deeps, see many wonders which others know not. Experience gives wisdom. Many are kept in a low way, and have neither strong fears, nor strong joys; these are not as David's Worthies, but are Christians of the lower rank, common soldiers; many are carried much aloft in great hopes, and flashes of joy, but they much overlook the things below; many infirmities and failings lie undiscovered: But when God fetches the soul down, and sets it to dig beneath, this man is more enlarged in true wisdom and holiness, and carrieth a fuller knowledge of sin, and Christ, and of hell and heaven, than other do, and so is made a stronger and more complete man. As he that hath been in all conditions, and hath traveled through sea and land, and seen many Countries, gains an excellency by his experience above others: An bome-bred spirit is a low spirit; God will not do much with many, but leaves them to this work mainly to save their own souls; but he will use some as his agents and factors in his great designs and affairs of mercy, & therefore trains them up to the knowledge of heights and depths. Some are ordinary passengers, and it is enough for them to look to themselves being able to do but little for others; but some must be Pilots, and therefore must be acquainted with winds, and seas, and rocks, and sands, that they may not only save themselves, but others.  
Afflictions come not empty handed, but like a dark cloud bring much after them; there are many things which a man cannot learn in books, but he must learn it in himself; a Scholar may read and acquaint himself with the Art of navigation, but that will not make him a good Mariner; nor will the study of war make a soldier, but experience makes both.  
God doth all, as in great freedom, so in great wisdom, and having appointed men to several ends, he leads them in several ends, and works them in several moulds; out of the same lump he makes some differing from others in form, quantity, and excellency; some metal which is for highest use he casts often into the fire. It may be God may call you out to suffer much for him, and desertions are great preparations; partly because they give much experience of the vanity of all creatures; he hath showed you, learn how little they avail in the day of wrath; so that you may see you part not with so great matters, if you do part with the world. God hath showed you that life is not in them, and that you may live without them; And partly because having felt greater evils, you are more encouraged to endure the less. You will not fear to fight with a stripling, after you have encountered with a Goliath. Moreover, in the greatest deeps, have you not seen how all your fears have vanished, and all your sorrows passed away by the light of God's countenance shining forth upon you? and so you see that the joy of the Lord is strong. It is a sign of much 
a Afflict'● dat intellectum: quos Deus diligit castigat. Deu● optimum quemque out mala valetudine, aut luctu affuit Sen.  love and that you are highly set by with God, when he thus leads you into several states, for this is to lead you by the hand to see all that may be seen; and if he did not intent much good, he would not bestow so much work upon you; you stand in this in the greatest conformity to CHRIST, when through many tribulations and afflictions you enter into glory.  
God keeps you from much soiling by constant rubbing; and useth the sanne so much to blow away the chaff, and keepeth you awake by these stirs; some troubles ennoble the spirit of a state, which would degenerate into effeminacy by constant peace: winds fan the air and purge it, and the running and restless waters are most clear.  
This may suffice to have pointed at some Causes of Gods cutting off the comforts of the Saints.  
Having hitherto treated of the Case of the afflicted soul; I now come to the Cure. 
The Cure  I shall not need to enlarge myself much here, having been somewhat copious in the Cure of the first kind of desertions. There are two sorts of men that walk much without the consolations; In the first, the cause is natural; in the second, spiritual.  
As for the first, 
Of melancholical persons.  who are oppressed with melancholy, that dark and dusky humour, which disturbs both soul and body; their cure belongs rather to the Physician than to the Divine, and Galen is more proper for them than a Minister of the Gospel: It is a pestilent humour where it abounds, one calls it the devil's bath. 
Balneum diaboli.   
These men cannot walk clearly; but as a light in a dark Lantern shines dimly, so is the soul in such a body; the distemper of the body causeth distemper of soul, for the soul follows its temper 
a Moors sequuntur temperaturam corpovis. Gale●. ; this disease worketh strange passions and strange imaginations 
b Terribilia de fide, hurribilia de divinitate. , and heavy conclusions. It is not possible such a man should be quiet, till he be cured; the seas rage's not more naturally when the winds blow, than this man: he may sometimes be elevated as it were into the third heavens, but anon he will be brought as it were into the lowest hell. But I leave such with this advice, when they find their temper to be naturally or accidentally melancholic, to use all such ways as God hath prepared in a natural way; for as the soul is not cured by natural causes, so the body is not cured by spiritual remedies.  
But I shall direct myself to those whose heaviness of spirit is from spiritual causes. 
Of the sleepy soul.   

These persons are of two sorts, 1. Sleeping.  
These persons are of two sorts, 2. Awakened.   
First, there are some slumbering and drowsy spirits who are fallen from their former comforts, and know it, but make up that want in the creature, in which they take delight, living in the mean time without God. As it was in the former kind of desertion, so it is in this, God is departed, and either men know it not, or mind it not, but bear their doleful loss with a stupid and a sinful patience, or rather with a stupid dulness. But if you find yourselves in such a case, consider what a contempt of God this is to be willing to live without him, and to pour out your hearts upon the creature: you must look for a bitter scourge, except you repent; or else God will leave you to walk on to your graves in a dull and a low way. It is a woeful change, to descend from communion with God and Christ, to these poor things below; And how little do you set by all precious promises, the favour of the great and eternal God, and the blood, and love, and presence of Jesus Christ, that can be content to live in such a state? Look upon others, how their souls have melted when God hath been estranged from them; where is your love, faith, fear, hope, life, that you can endure to be so? if these were not all asleep, you would take up a cry for your former happiness, and sit down and weep over your present misery. Is the loss of a friend in the earth so grievous, and is a friend in heaven of no more account? you live in a spiritual adultery, because your husband is neglected, while other things are entertained. Awaken yourselves, and seek to regain your former peace and joy in God.  
Secondly, 
Of the awakened  some are awakened, and see their loss, and are affected with it: this sort, though it have more sorrow, yet is in a better way than the former.  

I will to both these propound some 1. Persuasives.  
I will to both these propound some 2. Directives.   
For persuasion consider. 
Motive. 1. Comfort is your strength.   
1. That comfort is your strength: The more a man seethe and feeleth the love of God, the more the heart is established. There are three great assaults and trials that a man is exposed to.  
1. Tentations to sin: He that will walk in the way of God, shall not always sail in a calm, the great Leviathan will show himself, he whose victories have been many, even among the highest Saints. Now if your hearts be filled with comfort, you have a strength greater than the world. For the manifestation of divine love is the incendiary of love, which is stronger than death. So long as love to Christ is kept up, the heart is safe, love is a strong garrison, and makes the soul impregnable. And while you keep a fresh and clear sight of the love of God and Christ, it feeds love, and keeps it up in strength. Add to this, that comfortable enjoyment of God, doth carry the heart aloft; it makes the conversation to be in heaven, and while a man's way is above, he is safe from the snares below. Then the heart is in danger to be ensnared when it wanders in the creature; as the foul is in danger when she is upon the earth, but when she is mounted upon the wing than she is safe.  
2. Inward accusations: the world may accuse, but that is not so shaking as when Satan casts in objections; he is a subtle sophister and comes oft with snarling and cunning disputes, and except you be well settled, he will drive you from your ground: except God clear the state of your souls and give evidence to your graces, you will not be able to hold up against Satan; I speak this to such who live with low comforts, and content themselves with dark evidences; though you may hold out till you be set upon, yet when that comes, you will find yourselves weak.  
3 Outward straits: what if a day of trouble come? you may see changes, you have no sure hold of any thing under the Sun; and what shall support you in such a time? what an heavy thing will this be that you should find trouble in the world, and no peace in heaven? Spiritual comfort would make you undaunted and strong 
i Si fractus illabatur orbis, impavidum serient ruinae. Hor. Preme, Preme, ego 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lips. Auseret pecunias? at babet in coelis: Patriâ dejiciet? at in coeleslem civitatem mittet: vincula injiciet? at habet solutam conscientiam: carpus interficiet? at iterum resurget: cum umbra pugnat qui cu● justo pugnat. Chrys. ; What need he care whither he goeth that seethe Jesus Christ with him? you have heard of the patience of the Martyrs, and of their stoutness; such was their courage, that it could neither be corrupted, nor daunted; water could not quench it, famine could not starve it, fire could not burn it, wild beasts could not devour it; and what was that which gave them this strength, but the sight of him that is invisible, and the sense of his favour and presence? a spirit of glory did rest upon them. The Apostle acknowledgeth the force of peace towards God, and comfortable access to him; We rejoice in hope of the glory of God, and not only so, but we glory in tribulations also, Rom. 5.2.3. This was that which made him say, for which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day, 2 Cor. 4.16.  
He is well fenced that is environed with salvation, and that hath Christ with him; he reckons not much of the world, when he is sure of heaven 
k Quam sordet mihi terra cum Coelum intueor? ; therefore seek to get abundance of comfort; labour to recover your loss, you will have need of all; what will you do when you come to dye? how sad will death be, when you are going you know not whither 
l Animula vagula, blandula, quae nunc abibisin loca? A drian Si des paulisper vivere, auri puri mille talenta me hodie tibi daturum promitto. Megapetus apud Lucian Motive 2. Hurt done by sadness Motive 3. Recovery is possible. ? but death is but a shadow to him that meets it with assurance of life.  
2 Your sadness doth hurt to yourselves, wasting your strength, and to others by discouraging them.  
3 Your recovery is possible: you may attain to your former comforts.  
1 The same way is open still, there is the same mercy in God, the same Mediator, the same promises.  
2 You are not now in farther distance from peace with God, than in former times; are you not now as capable as then when God found you in your blood 
m Qui fecit mundum ex mundo. Chrys. , in enmity against him, in darkness, in bondage unto every lust, altogether without him? did God appear to you when you sought him not, and will he not be found when you inquire after him? is not his promise to revive the spirit of the contrite? Esay 57  
3 Others have recevered: David was in these deeps, yet he was restored; this testimony God hath, that he is the God that comforteth those that are cast down, 2 Cor. 7.6. therefore live in hope 
n Sperate & vosmet rebus servate secundis. .  
4 He hideth his face that you may seek after him: he goeth from you, that you may seek after him; and the promise is, that they that seek shall find, he will open to them that knock.  
5 You have aright to peace and comfort, for it is that which Christ died for, and which he hath left as a legacy to his people; Peace I leave with you, my peace I give unto you, John 14.27.  
Sat not therefore under discouragements 
o Nemo d●sperct meliora lapsus. Nondum omnium dierum soles occiderunt. Philip. , say not there is no hope, take heed of hard thoughts of God, who is a father of mercies; but encourage yourselves in your God 
p Peritus medicus potest omnes sanare infirmitates, si misericors vult. Fulg. Omn potenti medico nullus languir insanabilis occurrit, tu tautum doceri te sine, manum ejus ne repelle, etc. Aug. ; weeping & mourning are good fruits of love, but you must not stay here, but reach after that which is before you: this shall suffice by way of persuasion.  
Now for direction let me propound a few counsels.  
I Seek the Father in the Son: 
Counsel 1. Seek the Father in the Son.  Happily you have not held up Christ in your hearts, and for your strangeness to the Son, the Father hath estranged himself; go and carry Christ in your arms, for he is dear unto him, and the Father hath determined to pour out all his love through the Son; Christ is set before you, stir up yourselves to take hold of him; if you will come to him, you have the Father's heart. You make your case to be Christ's case when you come to him, and he cannot be denied: the Father's mercies melt at the Son's mediation. You may pray and weep, and lift up your voice on high, but execpt you come in Christ, all will not profit. Then a man comes in Christ, when he thankfully accepts of the offer of Christ, and devolves his cares upon him, desiring in his heart that Christ would undertake for him, and then believes that he shall be accepted; any one of these wanting, you come not in Christ. 1 You must entertain the offer of Christ, counting him worthy of all acceptation. 2 You must cast yourselves upon Christ, else he will not undertake for you; holy dependence engageth him, and makes him your friend. 3 Then you must believe that you shall find God a friend; for except you believe the promise, Christ will not move for you. But when you are thus come to him, than he will not fail you; the Son will be fast to you, him that cometh unto me, I will in no wise cast out, John 6.37. this is a precious word. Christ will not shut the door upon you when you come: when you cast yourselves into his arms, he will not, no, he will not cast you out, you have a sure hold; when you fall into his arms, you fall into his heart, and being in his heart, you will be sure, that if he have any power with the Father, he will work your peace 
q Multo efficacior Christi mors in bonum, quam peccata nostra in malum. Christus potentior ad salvandum quam Daemon ad perdendum. Bern. .  
Why do you afflict yourselves? if you believe, you shall be established; Christ will carry you in to the Father, and will draw out his kindness towards you. And know, that if the Father love the Son, he will show favour to his friends: and who can express that love that Christ bears to a mourning soul that flieth for refuge to him? his love was such that he died for you, and will he not speak a good word for you?  
You sit poring and searching for pillars of hope within you, and bestow much pains to answer, your own fears, but the ready way to make the business clear, is by going to Christ; stand not so much upon this quaere, Whether you have believed in truth or no, but put all out of doubt by a present faith. The door is open, enter and live, you may more easily build a new house and fabric of comfort by taking Christ, then repair your old dwelling, and clear all suits that are brought against your tenure.  
Hear, Christ calls you; Come unto me all ye that are weary and heavy laden, and I will refresh you, Matth. 11.28. And, Ho, every one that thirsteth come, &c, Esay 55.1. Let him that is a thirst come, and whosoever will, let him take the waters of life freely, Apoc. 22.17. And now will you not go? Oh, that you would go; how soon would your mourning be turned into joy, and your sadness into gladness? how would those everlasting arms of mercy embrace you? and you should have future happiness in a kind of presence 
r Pulchewimam insulam videmus, etiam cum non videmus. Lips ep. ad Cambden. .  
2 Seek peace much: Be not weary, but strengthen yourselves in the promise, let this pillar hold up your trembling hands, for he that shall come, will come, and will not tarry; 
Seek much  Behold he cometh, and his reward is with him. Oh me thinks I see the fountain opening itself to the thirsty, I see the clouds dissolving; prepare your vessels, stay a while, for I hear the sound of many waters; you are at the right door, knock, and knock hard, the Lord is there, there dwells everlasting mercy; Hark how the Saints sing for joy, look in and see Paradise, and rivers of joy feeding them; how came they to get in but by lying at the gate? hold on, for in due time you shall reap if you faint not, Gal. 6. My friends, these are not dreams, but they are real truths, which Jehovah will make good to them that believe. You come it may be, but you come not in faith, and you stay not with patience 
f Futura expect●ns presentibus angor. Sen. , consult with reason and with the Scriptures; Is there a way to God or no? if yea, which is that way? If God tell you this is the way, then walk in it, wait in it; and though you have lost your comfortable enjoyment of Christ, yet I say to you as the Angels to them, This same Iesu● which is taken from you, shall so come as ye have seen him, Acts 1.11. Therefore keep your eyes upward, pray much, and the heavens will open; when you believe and pray, you have the key of heaven in your hand; those everlasting doors will open to you; therefore hold up yourselves in seeking, it may be you may meet with fire, and a tempest, and storms, but stay, and the still voice will come.  
3 Come in much love to God: come as a friend, 
Come in love.  then come and welcome: many desire ease, and desire to be delivered from wrath and hell; but come in love, desire God to be your friend, and be willing to be his friend; let love show itself in two things.  
1 Lament thy sin: that hath caused a strangeness betwixt God and you. Come weeping for sin, and humbled for thy unkindness, and all is forgiven. You think too meancly of God, when you think he hath much ado to pardon you; He is ready to forgive, and he overfloweth in pardoning mercy 
t Magnam injuriam Deo facit, qui diffidit de ejus misericordia. Aug. Bonitas invicti non vincitur, infiniti misericordia non si●●tur. Fulgent. Tua quidem malitia mensuram habet, Dei autem misericordia mensuram non habet; tua malitia circumscripta est, etc. Chrys. Hom. 3. de penitent. Si bis, si ter, si centies, millies peccas, coties p●●●●tentiam age, etc. idem. . He expects your acknowledgement and repentance, and then you are friends.  
2 Come with new and strong engagements of heart: bring yourselves as an offering to him, and sacrifice yourselves upon that golden altar, Jesus Christ; say, Lord if thou wilt love me, I will love thee; be thou mine, and I am thine, and will be thine.  
Thus two old friends shall renew their friendship, and they that were at a distance, shall meet in love; he that did depart shall return with kindness, and he that was forsaken, shall be received with mercy; and the ancient joy which was in heaven at his first conversion, shall be renewed at his restauration. Now clap your hands ye heavens and earth, for the son that was lost is found, and he that was dead is alive: The exile is received, and a covenant of peace is renewed betwixt a man of sorrows, and the God of peace, through the Prince of peace; to whom be praise for ever.   
FINIS.