Saints in England Under a Cloud, Tract

Saints in England Under a Cloud · Tract

p. 1Saints in England under a Cloude.

THat ſuch as are ſpirituall, and have taſted of the ſpecially love and grace of God, may yet (for ends beſt known to him) be caſt into a ſleepy, and languiſhing condition, and brought to a low ebb in their owne ſenſe and feeling, is an experimented and undeniable truth; and hereof we have divers inſtances in holy writ: Job was a godly man there was none like unto him; and yet the Lord hid his countenance from him, and writ bitter things p. 2againſt him: aaJob 13.26.Job 13:26and David and Heman were filled with horror and amazement in the apprehenſion of the Lords withdrawing his comforts, and the light of his countenance from them: and the Church of Chriſt was once put upon this ſad and diſmall concluſion, That the Lord had forſaken her, yea her Lord had forgotten her bbIſa. 49.14 Cant. 5.6.Isa 49:14Song 5:6: Nay in this we have the Lord Jeſus himſelf for an example, who (as touching his humane nature) wanted thoſe ſenſible feelings and injoyments of God which he was wont to have: in ſo much that this bleſſed Saviour of mankinde cried out in the bitterneſſe of his ſoule; My God, my God, why haſt thou forſaken me ccMat. 27.48.Matt 27:48? And againe, My ſoule is exceeding ſorrowfull, even unto the death ddMat. 26.38.Matt 26:38.

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

Firſt,1. A reall deſertion. there is a totall reall deſertion and rejection by God; and this is when the Lord hardens the heart of a man (as hee hardned the heart of Pharaoh eeExo. 4.21Exod 4:21) and wholly withdrew the influence and beames of divine grace from him; the Lord wil call him no more, he will breath on him no longer by the breathings of his Spirit; now this kind of deſertion true Saints are not capable of, nor ſubject unto; For although there is oftentimes a withholding from them, comforts and inlargements, yet never a totall withdrawing of graceffIſa. 54.10.Isa 54:10: for it is grace, and grace only that ſupports them, and bears up their ſpirits in a drooping p. 4and diſconſolate condition; it is the power of the Lords grace upon their ſouls, that prevents ſad diſaſters, and deſperate attempts which otherwiſe Satan and their fleſh would put them upon.

Secondly,2. A ſuſpenſion of comfort. there is another kind of deſertion, which cannot properly be called a deſertion, but rather a Suſpenſion of thoſe ſoul refreſhing manifeſtations, influences, and conſolations of the Spirit, which a Saint hath formerly enjoyed: neither is this totall and univerſall, but partiall and graduall in reſpect of meaſure and degree; a true Chriſtian is never ſo forſaken of God, but he partakes (in ſome meaſure) of the influences, and opperations of the Spirit of grace (though there may not be ſuch heatings and warmings as there have been.) The Sunne p. 5(you know) ſhines upon the earth in Winter as well as in Summer, yet the earth is not ſo warmed & heated, nor the trees made ſo fruitfull by the influence of the Sunne in Winter, as in Summer; juſt ſo it is with a Chriſtian: he hath his Winter as well as his Summer ſeaſons, his nights as well as his dayes, his complainings as well as his conſolations; but yet obſerve, that this kind of deſertion (if it may be ſo called) which a Saint is capable of, is rather in his apprehenſion than reall; The ſoul-raviſhing object (which is God in Chriſt) is not darkned, or eclipſed in it ſelfe, God is perfect light and in him is no darkneſſe at all gg1 Joh. 1.5.1 John 1:5: But the darkneſſe is in the underſtanding, or apprehenſive faculty, which is but renewed in part; the fleſh (as a thick miſt, or cloude) interpoſes it ſelf betwixt p. 6the object and our underſtandings (as betwixt the Sunne and our corporall eyes) ſo that wee cannot clearly ſee into the things that are revealed, or comprehend fully the glory of the ſpirituall object.

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

Firſt,1. In juſtification. as they are in a ſtate of Juſtification and union with God in Chriſt; and this admits of no change, diminution, or increaſe; the weak Chriſtian is as much juſtified, as much united to God; he hath as much intereſt and propriety in Chriſt (though hee cannot make ſo much advantage and improvement of it) as the ſtrong Chriſtian, who hath a greater degree of faith: the ground and matter of p. 7juſtification (which is) the free grace of God in and by the blood of Chriſt as Mediator hhEpheſ. 1.6, 7. Ro 3.24 25.Eph 1:6Eph 1:7Rom 3:24remaines ſure, ſtedfaſt, and unmoveable, (notwithſtanding the daily ſinnings and backſlidings of ſaints) the Covenant which they are under, is an everlaſting Covenant of free grace, which cannot be diſanullediiJer. 32.40.Jer 32:40 and the bond of their ſpirituall union (which is) the Spirit of grace and love is an eternall bond that can never be broken, or diſſolved, (as the bond of temporall Marriage may be) God hath betrothed his Saints to him for ever, and hath given them his Spirit to be a Seale kkEpheſ. 1.13.Eph 1:13and a pledge of his everlaſting love to them.

Secondly,2. In Sanctification. the Saints may be conſidered in their Sanctification and communion with God, which is an effect, or product of their juſtification and unionllGal. 4.6.Gal 4:6: p. 8now in this the Saints have experience of great changes, and alterations; of ebbings and flowings (as in the Sea) of increaſings and decreaſings (as in the Moone;) Their communion with God, and enjoyment of him, is ſometimes greater, ſometimes leſſer, as God manifeſts himſelf to them, and the Sun of righteouſneſſe ſhines on them; you ſhall have a Chriſtian high in communion with God, when hee meets with a ful-tide and freſh-gale of the SpiritmmThe Spirit is compared to wind Cant. 4.6.Song 4:6, hee goes on merrily in his way, and paſſes over the Red ſea of temptations, (as it were) with a fore-right winde; but when the wind blowes not at all, or elſe blowes but ſoftly, either he cannot hoiz ſaile, or at the beſt heeds forced (having but a ſide wind) to tacke often about, and make many boords, before hee get to ſhore.

p. 9Here you may aske me why Saints now under the new Teſtament adminiſtration,Queſt. are leſſe ſurprized with ſpirituall languiſhings, and ſwoonings than Saints (were) under the old Teſtament adminiſtration?

The old adminiſtration ingendered bondage,Anſw. and terror in thoſe who lived under it; although they were ſonnes, yet were they dealt with as ſervants; though they were heires, yet were they uſed as children in nonagennGal. 4.1, 2, 3. Gal. 5.1.Gal 4:1Gal 4:2Gal 4:3Gal 5:1: but the new adminiſtration brings peace and liberty to Saints: This the Apoſtle handels excellently (as in other places,) ſo eſpecially in the 2 to the Cor. 3 Chap. Therefore thoſe Chriſtians that act much from a ſpirit of bondage, and yeeld to ſlaviſh feares, & terrors (though they may be right in the maine) yet doubtleſs their carriage and p. 10demeanour is not anſwerable to the new Teſtament adminiſtration; Now the reaſon (as I conceive) why Job and David, and other eminent believers in the old Teſtament, had ſo much horror upon their ſpirits, is, becauſe they lived under a typical adminiſtration, and were types of Chriſt;**God exhibited ſpiritual things to believers under the old Teſtament in Types and ſhadows, Heb. 10.1.Heb 10:1 not only in their bodily ſufferings: but alſo in their ſpirituall agonies, and temptations; in the one they ſhaddowed forth the ſufferings of his body;**Vide Calv. Inſtitu. lib. 2. Cap. 11. Sect. 3. ad finem. and in the other the ſufferings of his ſoule; And now the old adminiſtration being aboliſhed, and a new one taking place; we doe not read, that the Saints who lived ſince Chriſts aſcenſion, have had ſo much horror and bondage upon their ſpirits, as Job and David had.

Nevertheleſſe (it cannot be denied, but) the Saints have their p. 11ebbings, and languiſhings under the new Teſtament more, or leſſe: Paul that choſen veſſell of God had conflicts within, as well as terrors without; he was not alwayes carried up into the third heaven (as he writes of himſelf)oo2 Cor. 122 Cor 12, but had ſometimes experience of ſad qualmes, and aguiſh fits; and in Johns time, which (according to the opinion of ſome) was a time of more light, The Angels of the Church of Epheſus ppRev. 2.4, 5.Rev 2:4Rev 2:5, (who were faithfull, and ſo acknowledged by Chriſt himſelf, in the 2, and 3, verſes) had loſt their firſt love, and were fallen from their former zeale; and therefore Chriſt bids them remember from whence they were fallen, and repent, and doe their firſt works; So that in the pureſt times the Saints have had their cold fits, their retrogradations and goings back in ſpiritualls.

p. 12Thus much for the proofe of the premiſſes; now that the weak ones may not be offended at this diſcourſe, for I would not willingly offend, or ſtumble any that profeſſe the name of Chriſt, it will be neceſſary to premiſe a few cautions,4. Conſiderations by way of caution. for preventing miſtakes, and informing the judgment a right, before I come to the Symptomes; and in order there unto, I ſhall lay down theſe following conſiderations.

Firſt, as Satan (that lying ſpirit) may delude thee,1. Conſi. Satan will tempt you to think worſe of your ſpirituall condition than it is. by flattering thee into a beliefe that thy ſoule is in a flouriſhing & growing condition (by reaſon of ſome gifts and enlargements) when it is otherwiſe, and thus he deales with hypocrites, and temporary believers; ſo may he likewiſe accompliſh his wicked deſigne, by perſwading thee, that p. 13thou art in a languiſhing condition when thou art not; by the one he would puffe thee up, and make thee glory in the fleſh, and by the other he would expoſe thee to ſuch diſcouragements, that thou ſhouldeſt not ſerve God comfortably in thy calling: as hee will tempt thee to think better of thy condition than it is; ſo likewiſe to think worſe of it than it is; by preſenting before thee falſe mediums, and glaſſes, and putting thee upon conſulting with fleſh and blood, which is no competent judge in ſpiritualls, for the fleſh ſavoureth not the things of God qqMat. 16.23.Matt 16:23.

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

Secondly,2. Conſi. The keenneſſe of a corruption doth not infallibly preupoſe a declenſion in ſpiritualls. it cannot be ſafe for a Chriſtian to judge of his ſpiritual condition by the keenneſſe, or activeneſs of this, or that corruption in him for the ſoul may have intimate converſe and familiarity with God; and be filled with that peace which paſſeth underſtanding, when (yet) it is buffetted, and exerciſed with the bublings up, and ſtirrings of corruption; and this was Pauls caſe in the 7^th to the Romans, 1 Rom. 7.Rom 7where after a great conflict with the fleſh, hee comes p. 15off a conquerer by the conſideration of the victories of Chriſt: and in another place^r he tells us that he had a thorne, or prick in the fleſh (which was ſome notable corruption or other) and though hee had prayed thrice againſt it, yet ſtill it continued vexing the good man, to the end that his faith & patience might be exerciſed, and therefore the Lord tells him for his comfort, that his grace was ſufficient for him (notwithſtanding the malice of Satan, and the daringneſs of his luſts) and that the Lords strength was made perfect in his weakneſſe ſſ2 Cor. 12.2 Cor 12. Here Paul was not in a ſpirituall conſumption, becauſe he was exerciſed with the ſtirrings of corruption: but (therefore) God permitted it that he might not truſt in himſelf: but in the Lord; ſo neither ſhouldeſt thou preſently conclude p. 16(upon the ſtirring of every corruption) that thou art run behind hand in true mortification; for as ſome Patients that are nigh unto death make a great buſtling, and are ſo ſtrong when they are giving up their laſt breath, that two, or three men can ſcarſe hold them; or as the body of a man after he hath received his deaths wound, will leape, and move from place, to place; even ſo it is with the luſts and corruptions of believers; for though they are knockt in the head, and have received their deaths wound by the death of Chriſt, yet will they buſtle and make a ſtir, ſo long as wee remaine in this Tabernacle, and untill the fleſh be perfectly ſubdued in us by the Spirit.3. Conſ. The diſtemperature of the body hinders internal actings

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

Fourthly,4. Conſ. Saints differ in the meaſure of their ſpirituall growth. as ſome trees grow taller and ſhoot forth more than others; ſo is it with Saints in their ſpirituall growth: there are Saints of ſeverall degrees, and meaſures, as there are ſeveral gifts and diſpenſations, and but one Spirit tt1 Cor. 12.1 Cor 12ſo there are ſeverall degrees of faith, love joy, humility, and all (even the leaſt) of them ſtreaming from that one Spirit; Unto every one of us is given grace according to the p. 19meaſure of the gift of Chriſt uuEph. 4.7.Eph 4:7. Some have more, and others leſſe, according to the wiſe diſpenſation of the Father; perhaps thou art not ſo high in communion with God as others are; thou haſt not high attainments, but art low and dead hearted, comparing thy ſelf with others, wilt thou therefore conclude, that thou haſt no communion with God at all, or that there is a decreaſe of thy communion with him? that thou art no member at all becauſe thou art not the moſt eminent member? or that thou art a languiſhing dying member, becauſe thou art not ſo nimble and active in ſpirituall performances as others? Theſe are falſe concluſions, and ſhew forth a great deale of pride and unthankfulneſs.

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

Firſt,1. Symtome If there be a decay of love, humility & ſelf-denyall. if there be a decreaſe, and abatement of ſpiritual love, humilty, and ſelf-denyall; ſo that you grow ſleight and envious, and high minded, truly it is a ſad Symptome: it may be, you have great gifts, and excell in outward performances, & high and lofty expreſſions, of more than ordinary enjoyments of God, as if yee only did reigne, and none were comparable to you, and yet (all this while) you walk proudly, and vainly, and whilſt you boaſt of high attainments, you live much below God; Thus it was with ſome in the Church of Corinth, xx1 Cor. 4.7, 8.1 Cor 4:71 Cor 4:8who looked on Paul and the other Apoſtles, as not worthy to be compared with them in ſpirituall enjoyments, and here upon p. 21the Apoſtle makes uſe of that ironicall expreſſion (which wee may take up in our dayes) Now yee are full; now yee are rich, yee have reigned as Kings without us, and I would to God that yee did reigne, that wee alſo might reigne with you. [I would it were ſo indeed, (as you ſay) that we might beare you company and ſhare with you in your enjoyments] But theſe very Corinthians were ſo far from excelling the Apoſtl (in a ſpirituall way,) that they were much below him, and walked carnally; Are yee not carnall (ſaith the Apoſtle) for as much as there are diviſions among you, and I could not ſpeak to you as unto ſpirituall, but as unto carnall even as unto babes in Chriſt yy1 Cor. 3.11 Cor 3:1.

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

Firſt, if you have greater enjoyments p. 22of God than your brethren,Rule 1. The clearer apprehenſions you have of God, the viler you will be in your owne eyes. you will then ſee more into the evil of your own hearts and bewaile the ſame; doubtleſs the more you ſee of God the viler you will be in your owne eyes; if God appeare unto you in his glorious perfections; you cannot but lie in the duſt, in the ſenſe of your owne filthineſſe, and imperfections: and for this we have divers inſtances in ſcripture: when the Lord had invailed his glory to Job: how did it humble and abaſe him? Behold (ſaid he)zzIob. 40.4 5.Job 40:4 I am vile, what ſhall I anſwer thee? I will lay my hand upon my mouth, once I have ſpoken but I will not anſwer, yea twice but I will proceed no further. [I will expoſtulate the caſe with God no longer, neither will I plead mine owne righteouſneſſe with him.] And againe,aaChap. 42. verſe 5, 6. I have heard of thee by the bearing of the eare, p. 23(that would not move him) but nowmine eye ſeeth thee [now I come to ſee thy glorious Attributes and perfections, thou having opened mine eyes by thine owne Spirit] wherefore I abborre my ſelfe in duſt and aſhes. And ſo Ezekiel, when he ſaw the appearance of the likeneſſe of the glory of God, bbEzek. 1.28.Ezek 1:28he fell on his face; in token of humility, and ſelf abaſement. And the Prophet Iſaiah when he ſaw that glorious viſion Chap. 6.5. cryed out in the ſenſe of his owne vileneſſe, We is me for I am undone, becauſe I am a man of uncleane lips, mine eyes have ſeen the King the Lord of hoſts. If you have ſeen the Lord in his glorious appearances, oh your hearts will be humble, your conſciences tender, your ſpirits full of ſelf deny all; the viſions of God & Chriſt will (above all other things) throw downe the pride p. 24of the fleſh, and cauſe the ſoule to have a high eſteeme of the Lord Jeſus, as the chiefeſt of ten thouſand.

Secondly,2. Rule The more precious will the Ordinances of the Goſpel be to you the more precious and beautifull will the word and Ordinances of the new Teſtament be to you, (as Preaching, Prayer, Sacraments, Communion of Saints) I dare ſay, if you enjoy much of God (as you ſay you doe) you will be ſo far from ſleighting the Ordinances of God (under the notion of carnall and fleſhly diſpenſations) as that you will have higher thoughts of them than you have had the Lord Jeſus powring out his comforts upon you in and by theſe as conduitpipes) you will remember that you have had ſweet meetings with God, heavenly breathings and warmings, unſpeakable comforts, and refrſhings from him; p. 25and that God hath unvailed, and uncovered his face, and appeared gloriouſly unto you in theſe adminiſtrations; and therefore the word and Ordinances of Chriſt will be precious to you as gold and ſweeter unto you than honey, and the honey combe ccPſa 19.10Ps 19:10. And indeed it doth not a little amaze mee, that any who profeſſe the name of Chriſt and union and fellowſhip with him, ſhould abandon the Ordinances of Chriſt (now under the new Teſtament) ſeeing David ſpeakes Prophetically (in reference to this latter adminiſtrationddPſal. 84.1, 2, 3, 4. & the Prophet Mica. chap. 4. verſ. 1, 2.Ps 84:1Ps 84:2Ps 84:3Ps 84:4) of the amiableneſſe of Gods Tabernacles, and the Saints longing after God in the uſe of his Ordinances. Hath not the Lord refreſhed your ſoules in Prayer, and raviſhed your hearts, while you have communicated with the Saints in a Sacrament? and p. 26have yee not by an eye of faith (in the uſe of an Ordinance) ſeen Jeſus Chriſt crucified for your ſins, and ſitting at the right hand of his Father making interceſſion for you? ſuch as have experience of the Communications of God can ſet to their ſeales that this is true, and therefore take heed of ſleighting thoſe adminiſtrations, wherein you have found God ſo abundantly.

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

Firſt,1. You will be in a good meaſure crucified to the world. your affections will be in a high degree crucified to the creature: true mortification conſiſts not in a few good words; and fine expreſſions, for there are many that ſpeak much of dying to the fleſh, and carnall things, who yet live much in the fleſh and upon the world; really therefore to be crucified to the world, is to have the heart and affections alienated from it, and ſet upon God and heavenly objects; our converſation is in Heaven (ſaith the Apoſtle)eePhil. 3.20.Phil 3:20 and wee ſit together with Chriſt in heavenly places, and I am crucified to the world and the world to me ffGal. 6.14.Gal 6:14. (That is) I am ſo dead to the world that it is indifferent to me, whether the world ſmile p. 28or frowne upon me; for I care no more for it, than it cares for me; and againe, They that are Chriſts have crucified the fleſh with the affections and luſts ggGal. 5.24Gal 5:24.

Secondly,2. You will be tenderhearted to the lambes of Chriſt. you will exerciſe abundance of Chriſtian love, meekneſſe and tenderneſe of ſpirit towards the Saints, even the weak ones, that ſcruple the lawfulnes of ſome things (which you are reſolved in:) you will beare with them, & be exceding loath to offend them; Paul was a very high Saint, hee came behinde none in ſpiritualls nay, he excelled all his contemporaries; and yet how compaſſionate and tender hearted was hee to the weak ones? in ſo much, that he writ a whole chapter to the Romans upon this ſubjecthhRom. 14.Rom 14; & truly this was that frame of ſpirit which appeared in Chriſt himſelf; in all his tranſactions on p. 29earth, he gave a ſtrict charge to Peter to feed his lambs (his little ones) and puts the evidence of Peters love upon this; And how full is that expreſſion of his to our purpoſe, I have yet many things to ſay unto you, but you cannot beare them now iiIo. 16.12.John 16:12. Intimating, that he would ſpeak to them as they were able to beare; he had milk for babes, and ſtrong meat for ſtrong men: And that other ſaying of our Saviour ſhews his exceeding great and tender care of his little oneskkMat. 28.6Matt 28:6 whoſoever ſhall offend one of theſe little ones which believe in me, it were better for him that a millſtone were hanged about his neck, and that he were drowned in the depth of the ſea. Surely theſe Chriſtian affections, and tender bowels are much wanting in ſome Profeſſors, who care not how much nor how often they offend and ſtumble their weak p. 30brethren (as they tear me them) by their unſavory words, and ſcandalous walkings.

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

Secondly,2. Symptome. another Symptome p. 31may be this;If you reſt much in the ſtreames, & ſeldome goe to the fountaine. If you can content your ſelves & reſt ſatisfied with the ſtreames, without going to the fountaine, and well-head: perhaps you looke further than the bare outſide, and ſhell of an Ordinance (as praying hearing, &c.) to thoſe refreſhings and communications which you meet with in Ordinances, but yet you live below the authour and fountaine of them, in as much as you live and feed on that which is diſpenſed & communicated in an Ordinance, and not on the Lord himſelf who is the diſpenſer of it, and the fountaine form whence it flowes and is derived unto you; and this is to live on ſomething below God, who is the onelyonly ſoul ſatisfying good: Now hypocrites and carnal Goſpellers may have ſome kind of joy, refreſhing and delight in Prayer, p. 32and hearing, as thoſe in Iſaiah llIſa. 58.2.Isa 58:2, and the ſtoney ground, which for want of root withered away; As wee ought not to live on our owne actings, or apprehenſions, ſo neither ought wee to terminate our joy on thoſe quickenings, and enlivenings which wee meet with in Ordinances; but on him who is the God of Ordinances, and the God of all conſolation: If therefore you can warme your ſelves at the fire of inlargments and elevations of ſpirit (kindled in the performance of duties) its a Symptome you rather decreaſe, than grow in ſpiritualls: for a woman to content her ſelfe with the gifts, & love-tokens of her husband, or bridgroome, and to let out the ſtreame of her affections on theſe, without minding the perſon of her husband, its no good argument, that ſhe hath ſtrong p. 33affections to her husband, ſo neither doth it argue that you have an intimate communion with God, if you can ſatiate, and glut your ſelves, in a few love tokens; (namely) thoſe heatings & meltings of ſpirit, which you have experience of in your performances.3. ſad Effects, flow from this.

Now this produces three ſad effects;

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

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

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

Thirdly,3. Symptome. If the applauſe of men tranſport you. if you be deeply affected and tranſported, and that conſtantly with the applauſe of men (and namely) ſuch as are in ſome meaſure ſpirituall; yee waite for it, and when it comes, yee can ſwallow it downe (as a ſweet morſell) and glory (in this) that you are counted more eminent than others; and on the contrary, you greive as much when other Profeſſors are in more credit, and in greater repute for their ſpirituall gifts, & endowments, than your ſelves: Wee read that the other Diſciples were highly offended, with that motion of prefetring John & James before them, and that they contended p. 36(among themſelves) which of them ſhould be the greateſt; and Johns DiſciplesnnJoh. 3.John 3 were angry, that Chriſt and his Diſciples, ſhould have more followers and admirers than their Maſter, whereby they intimated that they were but babes in the knowledge of Chriſt: but as for the Baptiſt himſelf, it ſeemes hee had much of God in him, for he ingenouſly acknowledged, that Chriſt muſt increaſe and himſelf decreaſe, neither did hee repine, but rejoyce, and was glad that Chriſt the Bridgroome was exalted, whoſe meſſenger and ſervant he was. This ſeeking honour of men was the great let, & obſtacle in the way of the Jewes, ſo that they could not believe in Chriſt; How can yee believe which receive honour one of another, and ſeeke not the honor that commeth p. 37from God only ooJoh. 5.44.John 5:44? and indeed this was the break-neck ſin of Diotrephes, for the Apoſtle writes of him, that hee affected the preheminence (that is) to be counted more excellent, then the Apoſtles and their followers; that ſo, he might make a worldly gaine of his ſpirituall gifts: and if it be thus with you, that you are taken with the applauſe of men, and love to have the preheminence, it is a Symptome that you are in a ſleepy condition, & want that ſpiritual ſenſe of your own nothingneſs, which you have formerly had.

Fourthly,4. Symptome. If you kick a… reproofe. if your hearts be haughty and ſtubborne, ſo that you will not take a reproofe kindly, and meltingly, but kick againſt it, and your brethren that admoniſh you; and inſtead of an ingenious acknowledgment of your fault, yee frame excuſes, p. 38and your ſpirits ſwell, and grow big upon it; I'ts evident (in this caſe) that God hath hid his face from you, and thus it was with Peter that holy man, who (when the Damoſell charged him home with truth) he grew outragious, and paſſionate, and no marvell, if he took it no better from her, for the good man was left to himſelf, that he might have experience of his owne weakneſſe, and learne to put his confidence in the Lord. After Chriſts aſcenſion (when there was a greater effuſion of the Spirit upon him, & the myſtery of faith was more clearely revealed to him) we doe not read that he was ſo vaine, and paſſionate, under a reproofe (when Paul withſtood him to the face for his double dealingppGal. 2.11.Gal 2:11:) Wee may therefore conclude, that thoſe Profeſſors who ſpurne at p. 39their brethren for giving them a ſeaſonable reproofe, and admonition, and (upon this accompt) grow ſtrange to them, and refraine their ſociety, are much under a cloude, and in a great meaſure carnal, for otherwiſe the reproofe of a Saint would be as oyle powred out on their heads, and it would be entertained as a meſſenger from God.

Fiftly, when there is a neglect,5. Symptome. When you are formal in your duties. (or ſuperficiall uſe) of Chriſtian duties, and ſervices; I have obſerved two extreames in Profeſſors: ſome doe idolize the meanes, and ſet up Miniſters and duties in the place of Chriſt, (as if theſe were crucified for them:) and others ſleight duties, and Ordinances, as dead formes, beggerly rudiments, carnall adminiſtrations, fleſhly appearances; and thus it was in p. 40the Church of Corinth, qq1 Cor. 1.12.1 Cor 1:12one ſaid he was of Paul, another of Apolle, another of Cephas; here was idolizing men, and meanes, but then there was another ſort, that ſaid they were of Chriſt, that is (as I conceive) in oppoſition to men, and meanes; they were ſo for Chriſt, and his imediate teachings, and diſcoveries, that they ſleighred the faithful diſpenſers of the Goſpel, and neglected all meanes, and Ordinances as the teachings onelyonly of man, and not of God.Ordinances neglected from a twofold conſideration.

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

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

Firſt,1. No difference of places under the new Teſtament. there is no difference of places, neither are wee tied more to one place than to another (now under the new Teſtament) ſince that typicall holineſſe that was in the Temple is aboliſhed, and thus much in effect our Saviour told the woman of Samaria rrIoh. 4.21.John 4:21. Truth is truth, and the Goſpel is the Goſpel whereſoever it is diſpenced; as one place is not more holy than another, ſo neither is one place more unholy than another, in the dayes of the New-Teſtament.

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

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

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

Secondly,2. Conſi. That the Scriptures hold forth a perfect viſion of God in this life. Iſa. 60.19. Reve. 21.Isa 60:19Rev 21 this ſlighting of ordinances and duties proceeds from a miſaplication, and miſinterpretation of ſome ſcriptures (which hint at the ceſſation of ordinances) as Iſaiah 60.19. and Revel: 21. The ſunne and moone (which ſome conceive to be the Ordinances of Chriſt) ſhall ſhine no longer but the Lord will be an everlaſting light to his church; now if theſe ſcriptures bee appliable to the Church earth (which I rather thinke ought to be referred to the ſaitns when glorified and triumphant in heaven) it muſt be when he church is p. 45made perfect, not onelyonly by imputation, but inherently when ſhe ſees God face to face, and there is no fleſh nor corruption in her; till then, they ought not to plead for an exemption from Ordinances; and if Ordinances ceaſe in this life, much more eating and drinking, and the duties of matrimonial relation; if there ſhall be ſo much glory revealed, as to ſwallow up the former (which are of a higher nature) that fulnes of glory, will (much more) put an end to the latter, which are lower, & more periſhing: and therefore thoſe that ſay, they need uſe Ordinances no longer, let them alſo refraine from eating and drinking, and converſing in the world.**Praeſens haec vita, vita eſt fidei, quae non eſt praeſentum ac fruentium ſed abſentium, ſperantium & expectantium.

Sixthly, if yee conſtantly attend the pureſt Ordinances, and the moſt ſpiritual and evangelicall Miniſtery, and heare truths p. 46that are moſt ſutable to your condition, and coreſpond moſt with your experiences, and yet bring forth little or no ſpiritual fruit, but are ſtill dead-hearted indiſpoſed, and unprofitable under theſe thriving diſpenſations: its a Symptome that you are under a ſpirituall diſtemper**Non progredi eſtregredi. Chriſtians oft times blame the men, and the meanes, and quarrell with the truths of God, either as too high or too low for them, when they oght rather to blame the carnality, ſleightnes and unbeliefe of their owne hearts; for herefore the word profits not becanſe it is not mixed with faith in them that heare it. uuHeb. 4.2.Heb 4:2(yet I deny not) but there may be and often is,**Sermo auditus fine fide vel fide non mixtus tâ abeſt ut proſitaudienti, ut magis eum damnet. Muſcul. a great failing in him that diſpenſes the word, for he may deliver it ſo generally, and confuſedly (having little or no experience of the worke of p. 47Gods Spirit) that an experienced Saint cannot profit by it. If there be not bodily motion, and ſtirring, you may conclude the party is in a ſwound, or trance, and againe, if he eat good victualls and thrive not by them, but rather grow lank and leane, you may well ſay he hath an ill concoction, by reaſon of ſome bodily diſtemper or other; So if the word be purely preached, and the truths of the Goſpel diſtinctly handled, and you attend the meanes from day to day, and ug continually with your hearts, in Ordinances, and yet (notwithſtanding) you finde little or no ſpirituall ſap, and moiſture, but are leane and drie (in this caſe) it is evident enough that your ſpirituall digeſtion is in a great meaſure gone from you, and that your inward man is under a diſtemper: Now this p. 48may be, when (yet there is as frequent an uſe of Ordinances, as much praying, hearing, conferring, in the letter and forme as ever: but there wants that ſpirituall life, and vigour, that holy familiarity, and boldneſſe with God in your performances, which was wont to be, nay your performances (by the breathings of the Spirit) may be lively and ſpirituall to others, and yet your ſelves (in the meane while) dead-hearted, and labouring under the burthen of your Iuſts: the great crop of gifts, and fluent expreſſions which you have uſually had in Prayer, &c.) may ſtill remaine, and yet that which is the life of Prayer (Goſpel faith and aſſurance may decay, and this many Chriſtians can tell you by experience.7 Symtome. when ſaints ſhark much after creature comforts.

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

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

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

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

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

Anſw.Tis true, the Spirit of God having once ſpoken peace to a believer, he doth not afterwards bring him into bondage, by telling him that he is under wrath, and in chaines of darkneſſe; for this were a plaine contradiction, which is far from the Spirit of God (who is truth and is no lye) zz1 Joh 2. c 7.1 John 2nevertheleſſe the Saints may be brought into bondage after they have received the Seale of the Spirit, (as they may alſo be deluded with errors) which wee muſt not impute to the Spirit of God, but to Satan and the fleſh, for theſe two joyne together p. 55to rob God of the glory of his grace. The Spirit (who is free in his operation) cauſeth terror, and ſlaviſh feare in the believing ſoule, no other wayes than the Sunne cauſeth darkneſs by ſuſpending his beames and irradiations, doubtleſſe ſo far as wee hearken to the ſuggeſtions, and language of the Spirit of God, wee ſhall be conducted into the way of truth, peace, and comfort: but wee often give credit to Satan that lying ſpirit and ſo are led from Chriſt, the true way into dangerous paths; Suppoſe yee take counſel both of an honeſt-man, and a deceiver ſo far as you follow the adviſe of the honeſt-man, yee proſper well in your buſineſſe, but if you will be tampering with the adviſe of the deceiver, (which is our caſe then wee have to doe with Satan, who is the great Jugler) p. 56yee will be cozened and deluded.

Ninthly,9 Symptome, If ye ſlight the communion of Saints. if the ſociety and communion of Saints eſpecially ſuch as keep cloſe in their judgments to the ſimplicity of the Goſpel, and are moſt ſpirituall, holy, and watchfull in their converſations, be tedious and burthenſome unto you, ſo that you forſake their aſſemblies, and meetings, as it was the manner of ſome in the Apoſtles dayes,. aaHeb. 10.25.Heb 10:25And though yee are convinced that they have much of the Image of God upon them, and your hearts have been wonderfully expatiated, and enlarged, whilſt you frequented their aſſemblies, (God having unboſomed his love to you, in the communication of their experiences) yet now your ſpirits ſwell and riſe up againſt them, as too ſtrick, and too watchfull for you: not long p. 57ſince their company and diſcourſe was delightſome and precious unto you; oh you could not be abſent from them an houre; you were never in your right element but when you were converſing with them: I appeale to you; did not your hearts often burne, and were not your affections raiſed heaven wards in communicating with them? where then is your former zeale and love, ſeeing now yee are as much or more affected with the company of meere worldings, or lukewarme Goſpellers, or ſleight ſpirited Opinioniſts, than with the Society of theſe precious ſaints? certainely they have but could affections to Chriſt, who looke on the communiion of ſaints, as an arbitrary, indifferent thing; And as this is a ſymptome of decaying in ſpiritualls, ſo it argues p. 58much vanity and ſlightneſſe of ſpirit, if you be taken up in your meetings with circumſtanciall and triſling things, and ſo fall to jangling and ſtrif,(a)(a)1 Tim. 1. 4, 5, 6, 7.1 Tim 1:41 Tim 1:51 Tim 1:61 Tim 1:7 neglecting thoſe bleſſed truthes wherein the Saints concur, and agree, as (namely) the Doctrine of Juſtification by Chriſt, of aſſurance by the ſpirit, and liveing upon God by ſaith in our ſeverall callings and relations: and herein profeſſiors doe as children uſe to do who looke more on the outſide than on that which is with in, and prize bables and toyes more than Preclous things.

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

Thirdly when men are let looſe to a ſpirit of bitterneſſe,10 Symptome, If there be much bitterneſſe againſt diſſenting brethren. invie, and parſecution So that they ſtuff and fill their bookes, ſermons, and diſcourſes, with gall and wormeword, and rake up all the dunghills they can p. 60meete with, that ſo they might find a matter againſt brethren, (who in ſome things oiffer from them) looking on that which is true Chriſtian charity (according to the Apoſtls deſcription)(a)(a)1 Cor. 13.1 Cor 13 as want of true zeale: ſuch a ſpirit as this hath acted much of late in profeſſors (that live under ſeuerall formes) and indeed ye that have a cloſe commuinon with God & a cleere judgment in the things of God, may ſee theſe angry bitter men (that would violently obtrude upon their brethren every opinion they hold though but Circumſtanciall under a penalty) notwithſtanding their heat of ſpirit, grow exceeding colde in the practicall part of Godlineſſe, and in the duties of Chriſtian Charity; while they continually cry out errors errors &c. without excerciſeing bowells of p. 61compaſſion towards their brethren, they themſelves looſe much of their Communion with God: for whereas they ought (in tenderneſſe of heart) to pray and mourne for their brethrē (if fallen into any error either of doctrin or practiſe) and endeavour (by meekneſs of ſpirit to ſet them in joynt againt:**So the word fignifies, Gal. 6.1. in the Greek. foreign. Quemadmodum incolumitati naturae diligentia medicorum ſervit ita Chriſtiana Charitas ſanitati mentium & cordium tam reſtanrādae quam retinendae ſubſervire debet.Gal 6:1 they rather revile them, and raile at them in a publique way; and it is very obſervable, that divers miniſters, and others whoſe faces have formerly ſhined with the glimpſes and rayes of Gods countenance upon them) & whoſe diſcourſes have ben exceeding ſavory, and ſpirituall: ſince they fell upon this violent and railing ſtormy, and promoted ſelfintreſt, their ſpirits have ben flat & dul, their diſcourſes generall and confuſed, and their ſociety uncomfortable: p. 62neither is there that ſpirituall life, and vigour in them that was wont to bee: If the vitall parts of a mans body bee weakened you will ſay hee is in a conſumption: it is ſo in ſpiritualls when there is not that life, of faith, love, joy, &c. in the ſaints, which they have manifeſted in times paſt.11 Symptome, If there be ā departing from the ſimplicitie of the Goſpel.

Againe if ye depart from the ſimplicity of a Crucified Chriſt, and cry up every new notion, every vaine opinion, as a glorious diſcovery of God & are unſtabied, and unſetled, (like ſo many wandering ſtars, & waves of the ſea) being toſſed to and from with every winde of Doctrine, & ready to change your Religion and principles every day, (according to the judgments of men with whom yee converſe) Its a ſymptome that ye are but babes and infants in the Knowledge of p. 63Chriſt for it is the Property of children to be much affected with new things for a little while, and then to caſt them away againe for other toyes: Thus it was with ſome members of the churches at Corinth and Galatia, who (it ſeemes) were unſtable Chriſtians, and much given to novelties, (and therfore a great trouble & vexation to the Apoſtle) for no ſooner was he departed from them, but they were taken with new doctrines, and run after the falſe Apoſtles, diſreliſhing both the perſon and Doctrin of Paul, in ſo much that he breaks out into that vehement interrogation to the Galathians aaGal. 3.1.Gal 3:1Oh fooliſh Galathians who hath bewiched you that you ſhould not obey the truth, as if he had ſaid; I left you in a good condition; when I was laſt with you, you did obey p. 64the goſpel of Chriſt; but ſince my depature, ravening wolves [Satan and his inſtruments] have been among you, and they have bewitched you, with their falſe doctrines. And againe, have yee begun in the ſpirit and will you end in the fleſh? with many other paſſages to this purpoſe in his epiſtle to the Churches: So that it was not the leaſt worke which Paul had to do, to ſettle and ſtabliſh Chriſtians in the Doctrine of Chriſt; after they had ſubmitted to it; nor was it the leaſt of his ſuffrings (nay it was a heavy affliction to him, as it is to every faithfull diſpenſer of the Gople) that after all this paines, and care & trouble and ſuffrings in there behalfe, they ſhould depart from the ſimplicity of that Goſpel, which hee had boldly preached and contended p. 65for**Noſtra bac aetate inven as inuumeros, qui cam Evangelium Dei, audiviſſent mirabili quodam zele, & ardo-reſpiritus in amorem illuis exarſerint, poſtea vero per falſos featres circumventi conſummat. onem ſalutis ſuae non amplius in fide ac ſpiritu Chriſti, ſed in juſtitus carnis quarere coepermt., the mother after ſhee is delivered of her child, is put to as much trouble in nurfing and educating it, as ſhe was in bringing it forth; So was Paul in a ſpirituall ſence, he had many throwes and panges after he had begotten them to Chriſt: nay he falls in travaile with them again my little children (ſaith he) of whome I travaile in birth againe till Chriſt be formed in you.

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

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

p. 66Firſt (notwithſtanding what hath beene ſaid) yee ought not to content your ſelves with this or that meaſure and degree of faith,Two cautions. 1. Reſt not in the meaſure you have attained to. and knowledge it the myſtery of the Goſpel, as ſome profeſſors do; who (fearing they ſhould fall into error, and be deluded with new lights as it is called**Learned Zanchy cals it a new & heavenly light.) remaine ſtill in their old formes,Si igitur ſentimus in animis noſtris novū & celeſtem lucem accenſam, &c In explicat. ad Epheſ. fol. 47. and meaſures; as if nothing could be added to their knowledge in ſpirituall things; wee ought (nevertheleſſe) to take heed of laying new foundations, and taking up new Goſpels; for no other foundation can any man Lay then that which is Layed bb1 Cor. 31 Cor 3and if an Angell from heaven preach any other Goſpel let him be accuſed ccGal. 1.8.Gal 1:8every faithfull Chriſtian holds to the true foundation; though hee cannot argue againſt every thing that croſſes the foundation, or vindicate p. 67every truth which hee is convinced of, yet he cloſes with that heavenly Martyr that ſaid, though he could not deſpute for Chriſt, yet he could dy for Chriſt.2 Caution. Cenſure not thy brother upon every alteration.

Secondly neither ought yee to cenſure Chriſtians as Apoſtats, for reiecting ſome things which they formerly embraced, for this they may doe and yet not change the foundation or cry up another Chriſt, but it may be they have more light, and knowledge, and a cleare judgement concerning, the foundation, and the ſuperſtructure, or matter to be builded theron: that whereas they have formerly builded hay & ſtubble, & ſuch like combuſtible matter (which ſhal be conſumed by the fire of the ſpirit of Godaa1 Cor. 3.12.1 Cor 3:12) they now build Gold and ſilver and pretious ſtones (that is) true Doctrine, and faithfull workes upon the p. 68true foundation.

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

p. 70Againe this may be another Symptome of your declining in ſpiritualls, if you reſt in a few teares,13 Symptome. If ye reſt in your complaints & ſorrowes. and complaints (which ſome falſly conceive to be true ſorrow and repentance for ſin,) we have many profeſſors that will be proud in complaining of their pride, hipocriſie and hardneſſe of heart; and yet they adore and worſhip this under the notion of true humilitie, and ſelfe denyall, and ground and bottome their peace and happineſſe upon it; having made their complaints and expreſſed a few ſorrowfull words, that they want faith, and have hard hearts, &c. they repoſe themſelves on this rotten ſtaff, and have continuall recourſe to it, as an evidence of their good eſtate: but what ſaith our Saviour, not every one that ſaith, Lord Lord (a)(a)Mat. 7.21, 22.Matt 7:21Matt 7:22[I am ſo, and ſo, I have a p. 71hard heart, a hypocriticall heart, a proude heart,] ſhall enter into the Kingdome of heaven but he that doth the will of my father: (that is) he that beleeveth in God, through Chriſt; for that is the greate Commandement: and to beleeve in God is to do the will of God, and worke the workes of God bbIoh. 6.29.John 6:29. If you have taſted of the love and bountie of the father, and of his dainty diſhes, and ſoule satisfying delights, and can now feede on theſe low things, (I meane) a few teares, and complants; its a Symptome ye are run behinde hand in Spiritualls. A begger that hath had good cheeare at a gentlemans houſe, will not ſit downe ſatisfied with a few empty words, and bare complements, but he muſt have bread and bread he will have before he departs: The promiſe is not p. 72made to him that compla neth but to him that commeth aaIoh. 6.37John 6:37; nor is it ſufficient to thirſt after the water of life, and to complaine and cry for it, (as Eſaw cryed for the bleſſing and ſought it with teares) but ye muſt come and drink of it, if ye wilbe refreſhed and ſatisfiedbbIoh. 6.35John 6:35: Ho every one that thirſteth Let him come and buy wine and milke without money and without price ccIſa. 55.1.Isa 55:1.

14 When you are exceeding ſtrange,14 Symptome. If ye be ſtrange & reſerved to Chriſt your ſpiritual huſband. and reſerved, and have not that enlargedneſſe of heart, towards Chriſt your husband and bridgroome, which you formerly had; the time hath beene you have layen in his boſome, and had ſweete embraces from him, and have been kiſſed with the kiſſes of his mouth, and refreſhed with the flagons of his wine ddCant. 1.2.Song 1:2; and not onelyonly ſo, but you have been open hearted towards p. 73him, and communicated all the ſecrets of your hearts to him, yee kept nothing from him, that might ſerve to expreſſe the reality of your love and the vehemency of your affections to him, but behold now yee are growne ſtrange, and ſly, and take ſtate upon you, and are not free to unboſome your ſelves to your husband, this intimates you have other lovers beſides that you dally with, and impart your mindes unto (if I may ſo ſpeake) and withall it apeares that you trad not much with your ſpirituall husband: Yee know if a wife be reſerved to her husband, and yet familior with other men, it may well bee thought that ſhee hath but cold affections to him: and it is as true in this caſe, Chriſt hath eſpouſed you to himſelfe, hee hath purchaced you by his blood, and you p. 74are united to him by his ſpirit: and will you let out your hearts after other lovers and give them the beſt entertainement you have, whilſt hee ſtands at the doore and cannot be admitted? this carriage (as it doth not become the ſpouſe of Chriſt) ſo it ſhewes that ſhee is declined in her affections and reſpects to Chriſt, and ſo it was with the ſpouſe in the Canticles aaCant. 5.3.Song 5:3when ſhee put off her husband (who came to viſite her in love) with idle excuſes, ſhee was halfe a ſleepe, and halfe waking, and therefore did not tainde the worth of him that came to give her a viſit, and waited to be gracious to her; but when ſhee was perfectly out of her ſleepe, and knew it was the voice of her beloved, ſhee runs after him, and inquires of all the perſons ſhee mett with, where her beloved p. 75was, that ſhe might goe to him: And you that are now aſleepe (if the Lord awaken you and move your affectiōs by putting in the finger of his ſpirit at the hole of the doore bbCant. 5.4.Song 5:4) will be as reſtleſſe as ſhee was to renew your acquaintance and communion with your beloved.15 Symptome. If yee yeeld to fullenneſſe of ſpirit, and refuſe comfort.

Laſtly if there be ſuch a doggedneſſe and ſullenneſſe of ſpirit in you, that you will not be comforted, like Rachell in her impatient moode, or like little children (which Chriſt alludes to ccMat. 11.16, 17.Matt 11:16Matt 11:17) who are ſo ſullen and pettiſh that whether you pipe or mourne to them, how ever you deale with them, whether by faire or by fowle meanes, they will continue wrangleing, if they have not every toy they would have: perhaps God deals with you by afflictions, and deprives you of creature injoyments p. 76(which were a great block in your way) this doth not pleaſe you but you grow impatient, and repine at this diſpenſation: and if he abound to you in outward things, and afford you much outward peace, and proſperity, ye wax wanton alſo under this diſpenſation, no condition, neither that which you are in, nor that which you long after, will keepe your harts in an even, and equall frame: truly if it be thus with you, it argues you have a loathing ſtomack, and are inclinable to a ſurfit, there is a ſuperfluity of naughtineſſe in your harts which muſt be purged out, ſuch as will wrangle and quarrell with every diſpenſation of God and make improvement of none (as it is the caſe of ſome ſoules that are in fullen fits) it ſeemes to me they p. 77want the light of Gods countenance, which (being bid from them) makes them impatient and ſullen, as the ſpouſe is diſtempered: with the abſence of her husband, who by his preſence puts her into a pleſant moode, and contented frame.

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

Firſt becauſe the ſpirit of God, which is a ſpirit of wiſdom, 1 Ground. The Spirit of God is free worker.and revelation, a ſpirit of life and light, a ſpirit of love and of a ſound minde aaEph. 1.17. 2 Tim. 1.7Eph 1:172 Tim 1:7, is a free and arbitray agent, he workes when, and where, and in what meaſure he p. 78pleaſeth; as the wind bloweth where it liſteth ſo the ſpirit workes where and how he pleaſethbbJohn 3.8.John 3:8: to ſome he reveales more, to ſome leſſe of the minde of God none are perfect in there faith, love, joy, while they remaine heere: as he is free to give the ſoule comfort, and ſpeake peace to it, ſo he may as freely withdraw his divine influence from it, (at leaſt in ſome meaſure and degree) and who can blame him for ſo doing ſince he acts freely, and every dram of peace, and comfort (which any poore ſoule hath) is meerely of grace and benevolence: if you have more communion with God then your brethren; and a bound in the comforts of the holy Ghoſt whilſt they morne under ſad diſcouregments, you have ſo much the morecauſe to magnifie the grace of God for what have p. 79you which you have not received? as the ſun is free in ſhining on your outward man, ſo the ſpirit of God is alſo free in caſting his beames upon your inward man.**Donum ſpiritus liberum eſt, nulli merito alligatum. Muſc.

Secondly, the Lord (in his infinit wiſdome) layes you low,2 Ground. Saints are brought low, that they may ſympathize with their brethren. that you may pittie others that are in a ſad conditon, (over whome you would otherwiſe inſult and triumph) ſuch as have knowne the terrors of God, and have beene in the depths of ſorrow, and affliction themſelves, will Sympathize with there afflicted brethern: experience makes a compaſſionate and tender hearted Chriſtian: if ye be wounded your ſelves, you would be ſenſible of others: if you be exerciſed in the ſpirituall warfare your ſelves you will pitty thoſe that by groaning under the burthen p. 80of corruption; by exerciſe wee come to be expert ſouldiers in the Campe of Chriſt & indeed the ſpeculative part of religion, is not comparable to the practicall: our Saviour himſelf was tempted that he might be a compaſsionate high preiſt and know how to helpe others that are tempted aaHeb. 4.15.Heb 4:15: you are apt to grow proud, and wanton, when you have much comfort and greate raptures, you are puffed up with your inlargments, and looke at your poore wounded afflicted brethren, at a great diſtance: the Lord (it may be) will take away your comforts, and put you into the ſame capacity with them, that you may be ſenſible of their ſorrowes: no temptation hath taken others but it may alſo ſurprize you, yee may ere long (for ought I know) mourne after your beloved p. 81as the Spouze did in the Canticles; though you have the bridgrooms preſence now with you it may be ſhortly taken frō you, and then your countenances wilbe ſad, and your harts be filled with ſorrow; you ought therefore to be ſo far from cenſuring your diſconſolate brethren, as that you ſhould morne with them, and helpe to beare their burthens & ſo fulfill the law of Chriſt; which is a law of love.

Thirdly becauſe God will put a differēce in the meaſure,3 Ground. God will have Saints know they have not a full poffeſſion of heaven here. of the Saints enjoyments here, and in glory, here they live by faith, there by ſence and viſion, here their comforts ebbe & flow, but there they have an uninterrupted communion with God, a fulneſſe of joy in the beatificall viſion of the Lord of glory: 'tis true the ſaints in this world have experience of that joy, p. 82which is unſpeakable, and glorious, but they have but a taſt of it, ſome times they are ſo carried up in the ſpirit as that the moſt excellent things in the world are as nothing unto them: but theſe raptures are not of long continuance there is as great (if not a greater) difference, betweene the Saints here, and the Saints in glory, in the meaſure of there joyes, as betweene the Saints that lived under the old adminiſtration, & thoſe that have liv'd ſince Chriſts aſcention, when he diſtributed great portions of his ſpirit to the ſonnes of menaaEph. 4.8.Eph 4:8 as princes uſe to give great gifts at the time of their coronation: the Apoſtle cleares this excellently in the 1. Cor. 13: 12. now wee ſee darkly through a glaſſe or medium [now wee have but a Darke ſight of the glory of God] but p. 83then (namely) when the vaile is rent and corruption ſwallowed up, wee ſhall ſee face to face, now wee know but in part but then wee ſhall know even as wee are knowne; the failings and imperfections of the moſt ſpirituall Saints, do ſufficiently confeſſe the vaine interpretation which ſome give on this place, (namely) that the perfect viſion of God is to be referred to the Saints there, which cannot be obtained without a change of the outward man; this mortality muſt put on immortality and this corruption incorruption at the glorious appearance of the ſonne of God, when the Kingdome ſhal be delivered up to the father, and the father ſhal be all in all bb1 Cor. 15.1 Cor 15now we are the ſons of God, it doth not appeare what we ſhalbe, but wee know when he doth appeare we ſhall p. 84be like him for wee ſhall ſee him as hee is bb1 John 3.2.1 John 3:2hee ſhall change our vild bodies that they may be faſhioned like his glorious body ccPhil. 3.1 21Phil 3:1: and this is that which the Saints long after as the great marriage feaſt, the complement of their joy and happineſſe, praying continually, come Lord Jeſus come quickly.

Ʋſe. 1 Spurne not at this Doctrine as too low, and carnall for you: let not ſuch a thought enter into your hearts, but examine your ſelves ſtrictly concerning it, that at length (if it be the will of God) yee may be ſenſible of your great loſſe: for a man to be wounded and not know it, aggravates his afflictions; to be miſerable & yet to be ignorant of it, adds to his iniſery: the time was when you had tender conſciences; broken and contrite hearts, and were ſenſible of p. 85the ſtratagems of Satan, and the deceitfulneſſe of your owne ſpirits, yee have alſo ſeene the out-goings of God, and your mouthes have beene filled with mirth and ſinging as the bird in a ſummers, morning; oh how pleaſant and delightfull have the truths of God, and Saints of God beene to you, but now behold (and oh that you were ſenſible of it) yee walke in a deſart and wilderneſſe where there is no water: darkneſſe is your habitation; you feed on chaff and windy notions in which there is no ſubſtance no reality; your underſtandings are clouded, hearts hardened, your conſciences benummed your ſpirits (like Tinder) apt to take every impreſſion of Satan, and all this, becauſe the bridegrome hath withdrawne himſelfe from you, he is gon behinde the curtaine: the p. 86ſun is ecclipſed, & tis night with you: and what ſaies our ſaviour; if a man walke in the night he ſtumbles, and if the light that is in thee [namely the underſtanding which is the light of thy ſoule] be darkneſſe oh how great is that darkneſſe dd2 Mat. 6.22.Matt 6:22! In this ſad condition you may take up that complaint of Job eeJob 29.2, 3, 3, 4, 5, 20, 25.Job 29:2Job 29:3Job 29:4Job 29:5Job 29:20Job 29:25(who had experience of the Lords hiding his face from him) my harpe is turned into mourning & my organ into the voice of thoſe that weepe, and wiſh (which him) that you were as in the months paſt as in the daies when God preſerved you, when his candle ſhined upon your head, and when by his light you walked through darknes, when the Secret of God was upon your Tabernacles, & the Almighty was yet with you, when your glory was freſh in you and you were as thoſe that comfort the mourners, when you did ſee the power and glory p. 87of God in the Sanctuary ffPſa. 63.2.Ps 63:2and your harts were ſweetely drawne out unto him becauſe of the ſavor of his good ointments ggCant. 1.2Song 1:2namely the glorious rayes of his countenance which ſhined upon you.

Ʋſe. 2 2. To conclude if you would bee reſtored to your former comforts, and injoyments or greater, I beſeech you (and oh that God would enable you by his grace) to looke up to Chriſt by an eye of faith, and claſp faſt about him: It is not all your prayers, and teares (though I doe not ſay theſe or any Goſpel ordinance wherein Chriſt manifeſts himſelfe muſt be neglected) it is not your gifts and parts, nor any of your performances, that can reſtore you but only the Lord Jeſus apprehended by faith: how comes the heart to be filled with joy and peace but in beleeving? p. 88hhRom. 15.….Rom 15and againe beleeving yee rejoyce with joy unſpeakable and gloriousii1 Pet. 1.8.1 Pet 1:8: for your incouragement (let me tell you that) ye have a tēder hearted Saviour to deale with; one that hath aboundant experience of your ſorrowes one that knowes what it is to have the countenance of God eclipſed: goe to him and plead before him the promiſes, his death, his reſurrection, his precious offices & relations, & call to minde former experiences of his love and goodnes he died for you when you were enemies to him; and will he not give you a gracious viſit now that yee are his friends? he was found of you when you ſought not after him kkIſai 65.1Isa 65:1& wil he not manifeſt himſelf to you now that you ſeeke him by faith? hee knowes very well that you cannot be without him, having once p. 89had communion with him, and therfore hee will anſwere you when you call, he wil open when you knock and both hee and the father will come and ſup with you llIohn 14.John 14: he cannot be long from you for yee are his jewells, and ingraven upon the palmes of his hands, yee are members of his bodymmEpheſ. 5.30.Eph 5:30 and can he forget his owne fleſh and blood? its impoſſible: what though yee have rebelled againſt him? yet conſider that hee loves you freely and will heale your backſlidings for his anger is turned away from you nnIoſea 14.4.his thoughts are not as your thoughts, nor his wayes as your wayes ooIſa. 5.1.Isa 5:1having once ſet his love upon you, hee will never take it off againe: hee may (in his heavenly wiſdome) for a while hide his face from you, that you may prize his countenance the more when you have p. 90it: take heede of an evill heart of unbeleefe in departing from the liveing God: to whome will yee goe (I pray you) for hee only hath the wordes of eternall life ppIoh. 6.68John 6:68hee that hath wounded you muſt cure you; nay hee will do it if yee will but come to him him than cometh to mee I will in no waies caſt out. Now the Lord drawe you by the Cordes of his loveqqHoſ. 11.4.Hos 11:4 that you may come to him and finde reſt in your ſoules not in the act of your coming but in the perſon whome yee come to, for he is the eternall reſt of the Saints.

FINIS