The spiritual sacrifice, or, A treatise wherein several weighty questions and cases concerning the saints communion with God in prayer are propounded and practically improved by Mr. Alexander Pitcarne.

Sect. 1. How far the Spirit doth withdraw? and why?

Joh. 6.63. It is the Spirit that quickneth, the flesh profiteth nothing.

Psal. 5.11, 12. Take not thy holy Spirit from me; —uphold me with thy free Spirit.

WE shall not now speak of the case and state of deserti∣on in the general, what it is, what be its kinds, what are the causes, what the symptoms and marks, what the ef∣fects and wofull consequents of that malady, and what should be done by way of cure and remedy; that were a large field, hath been the subject of several excellent(a) 1.1 Treatises; but we shall only meddle with so much of that case as con∣cerneth the present subject, and now enquire how far the Spirit doth withdraw his help and assistance from the Saints, in reference to their prayers? and shall but in a word, and very briefly speak to that, and to the rest of the particu∣lars in this and the following Sections; because they fall in here occasionally, and as in the by, as also since they very much depend upon the case in the si (of which now we cannot speak) and the general grounds and purposes which belong to that head.

As to the first question here propounded, how far the Spi∣rit doth withdraw? Let us, 1. suppose against Socinians, Papists and Arminians, that the Spirit doth neither totally nor finally leave and forsake any of the Saints, 1 Joh. 3.9. Joh. 10.28, 29. Jer. 32.39, 40. Heb. 13.5. &c. 2. From the constant presence of the Spirit, we may well collect his constant work and operation, there is a necessary influence of the Spirit whereby the Saint•• are supported and upheld, the life of the new man is preserved, and the(b) 1.2 seed of God is kept from corruption; and that influence is never denied or with∣held from the Saints when they are at the lowest, and in their worst and weakest condition, when they have been sadly

buffeted by Sathan, and dangerously wounded by their lusts, and after that little of life which yet(c) 1.3 remaineth in them is ready to die, yet there is a secret hand that supporteth them, so that they shall never perish, Joh. 10.28. But, 3. it is more diff••••ult to determine, whether as the Spirit alwayes worketh to the conservation of spiritual life, So also to its operation, acting and exercise (and the work of the Spirit, as to the former, may be called, upholding and conserving grace, and as to the latter, assisting and concurring grace.) Ans. Al∣beit we did joyn with an(d) 1.4 excellent modern Divine, while he thus resolveth this question; God never wholly denieth his assistance to a faithfull soul: though some degrees of divine help be withheld, so that the soul languish in a sort, and sink into a state of deadness and au••ness, yet there is life, and that both habitual and actual. Gods clock never stanos; there is no such deliquium gratae, no such swoun of the new man, in which all acts do cease—though a Christian may do less, yet still he doth something, and though he may lose some help from God, yet not all. Albeit (I say) we did grant what is here asserted, yet these actings may be so weak and faint, that it will be hard to discern and put a difference between them and our natural motions; they may be so cold and liveless, as if no fire had come from heaven; and as if the Spirit of life had never breathed upon the soul: nay, though something of the new life, and of grace, might be discerned in those actings, yet we could not assent to what is said by this(e) 1.5 Author concerning the constant growth of grace unless by growth, he understand no other thing but the bringing forth, and bearing some fruit, though n••ver so small and little; but this cannot be the importance of the word, while we are exhorted to grow in grace, 2 Pet. 3.18. And thus a man may be said to grow, while he is lying on his death bed, and while he is in the most languishing condition: for even then he can elicit some vital acts and bring forth some f••uits of

life; and yet it would be thought a strange paradox to affirm that such were in a(f) 1.6 growing condition: there is no pro∣per growth, but when the habit, fountain and principle doth receive an addition and increase. But, 4. what ever be said as to a total cessation from all acts of spiritual life, and to an universal withdrawing of all assisting grace: though a Saint, under the most dreadfull storms, and while he is at his low∣est, were never such an empty vine, as to bring forth no fruit, and though at no time he were so far deserted, as to have all measure of assistance for every spiritual duty withheld, yet there may be a total suspension of influence and assistance in reference to some particular performance, and that it may be so in the present case, is too apparent; and thus some(g) 1.7 Divines observe, that all the w••••l▪ David wallowed in the mire, and till he repented of his murder and adultery, his mouth wa•• shut, and he could not pray; and therefore after he had bewailed his sins, he begs that God would open his lips, and would uphold and streng then him with his free Spi∣rit, Psa. 51.15, 12. Guilt upon the conscience will make the sinner speechless when he comes before the Lord; ah! what can the rebell say, who purposeth to go on in his rebel∣lion? dare he say (and what el••e can he say) [Lord though I purpose to break thy holy commandments, and to provoke thee to thy face, yet withdraw not thy Spirit be not angry, pardon my sin, &c.] or if any had the impudence thus to mock the holy Lord, would any imagine that the holy Spirit did help and assist him in such an hypocritical, bold and foolish performance?

And since the Spirit may thus be provok't totally to with∣draw his help and assistance, as to our spiritual sacrifice, and the offering up of our desires to God, we need not descend to particulars, for all that actual help and concurrence, with the several steps thereof(h) 1.8 mentioned, Part. 1. Chap. 9. may be denied, and for a season withheld and suspended.

It would be here observed, that this suspension of the assistance of the Spirit, may fall under a twofold considerati∣on; 1. as our tryal; 2. as our punishment: For, though he Lord doth not withdraw his Spirit but from sinners, yet

not alwayes for sin; though we be guilty, and sin may be called the(i) 1.9 cause and occasion of desertion, that which of it self deserveth this sad stroke, and makes us lyable to this sore trial (for in heaven, when we shall be free of sin, there shall be no night nor ecclipses; there shall be no complaint for the want of the influences and the light of this Sun) yet the Lord doth not alwayes pursue a quarrel, and for our sins withdraw his Spirit; but for some other high and holy ends, 1. the Lord, like a Physitian, will take down the body, and draw blood to prevent the disease; thus the Lord did so far withdraw his assistance from Paul, as to suffer the mes∣senger of Sathan to buffet him, to prevent Spiritual pride, and that he might not be exalted through the abundance of reve∣lations, 2 Cor. 12.7. 2. As a teacher and instructer of his people, he will withdraw his help to teach and warn them of their own weakness and inability, and the need they stand in of a continual supply from the fountain; thus Peter in the hour of temptation was so far deserted and left, that he deni∣ed his Master thrice, and with an oath, Mat. 26.70.72, 74. 3. As a soveraign Lord and Master(k) 1.10 who may do what he will with his own, he will withdraw his Spirit for the trial of his honest servants, and to give the world a proof and evi∣dence of the reality and strength of their graces; thus Job was left to Sathans buffering from within and without, as if God had set him up as a mark at which he would shoot all his arrows, Job, 7.20. so that his soul choosed (and had he not been by a secret hand of providence upheld, would have embraced) strangling and death rather then life, ver. 15. And yet the Lord all the while was not pleading any contro∣versie against Job, but rather offering him to the trial, that his sincerity and uprightness might be brought to the light, and made more manifest; and that we hearing of his pati∣ence, might learn to imitate it; and seeing the issue and peri∣od the Lord put to his trial, might be encouraged in the day of our trouble, Job, 1.8. Job, 2.3. Jam. 5.11. But, 4. though the Spirit doth not(l) 1.11 alwaies, yet often, and most

usually he withdraweth for sin, according to that threatning, 2 Cor. 5.2. If ye forsake him, he will(m) 1.12 forsake you. Our kind Father will withdraw and hide his face from his own children when they become unkind and undutifull, and then desertion is a paternal chastisement and undutifull, and then(n) 1.13 act not of meer soveraignty, but rather of justice, though not pure and vindictive, but rather paternal and castigatory, and mixed with much love, and tending to our good profit and amendment, Heb. 12.10. And thus there are, as it were, four kinds of substractions and withdrawings of the influence of the Spirit, viz. 1. medicinal, cau••ionary, and for prevent∣ing of sin; 2. monitory and doctrinal; 3. probatory, explo∣ratory and for trial (albeit the former two also in some gene∣ral sense may go under this name, and be said to be for tryal, which thus is opposed to punishment, which falls under the last sort of desertion, which is) 4. castigatory, and, as it were, penal, and by way of chastisement for sin: we will not further prosecute the difference; let us only observe, that as it is more honourable and comfortable for the Saints to be cast into this furnace, then to cast themselves into it; to suffer according to the will of God, then for their sin: So usually there is some one or other circumstance and ingredient in the trial it self, that hath much love in it, or is some kind of mitigation and extenuation of that sad stroke, or some thing in the issue for the greater advantage and establishment of such as have been under the trial; thus Paul, though buffeted by Sathan, yet not foiled, but keeps his ground; though he was left to wrestle with the temptation, yet not to become a prey to it; and though Peter fell foully and most deplorably, yet he was not left in the mire, but instantly recovered by Christs look; and though Jobs trial was very sore, yet the issue was very glorious and comfortable.

But though the Lord thus may for holy ends (known to himself, but alwaies for the good of his honest servants) withdraw his Spirit in some measure from these, who have not by their negligence or folly procured it, they being most regular and exemplar in their walk, yet, 1. since most usually the Lord withdraws for sin; and, 2. since we alwaies

deserve, and may (if the Lord would deal in justice with us) by our failings provoke the holy Spirit to depart and forsake us; and, 3. Since the Lords high and holy ends and designs are secret, and cannot well at the first view be discerned by us, therefore it is alwaies our duty, and should be our work, when we meet with straitning, deadness, &c, (which are the symptoms of the Spirits withdrawing) to search after our waies, and to examin our hearts, that if our conscience con∣demn us not, we may be comforted, or having found out the cause, and the particular sin for which the Spirit hath withdrawn, we may repent and forsake it; but we would not rest on a superficial veiw of our waies, nor because we cannot at the first discern, therefore conclude there is no cause in us; but let us, according to Elihu his counsel to Job, say unto God, that which I see not, teach thou me, Job, 34.32. Let us impartially deal with our own heart, and ask conscience, and set it a work; let us again ponder our waies, and let our enquiry be more particular, and of a larger extent, and readily we will espie one of the following causes to have procured and brought on this malady, and will perhaps be forced with him(o) 1.14 sto say, Lord thou didst not leave me till, I first left thee.

And thus we come to the second thing propounded; what are these sins for which the Spirit is provok't to withdraw and forsake the Saints, and not help them in pray∣er, or any other spiritual performance; at least not in such a measure or maner as formerly? But it would be remem∣bred, that this question must be limited to the fourth and last case, viz. when the Spirit doth hide his face for sin, and when our iniquities separat between us and our God, as Isa. 59.2. For in the three former Cases, when the Lord for our trial, and for high and holy ends known to his majesty, doth depart, albeit then it be our duty to search and enquire whe∣ther by our folly we have procured that stroke, that seeing our fault, we may amend our waies, and how ever we may walk more closely and circumspectly, and follow after him while he withdraweth from us; yet then no such cause can be discerned and found out, because (as is supposed) the Lord in

that dispensation doth not pursue a quarel against us. 2. We would distinguish between the comforting presence of the Spirit, and his quickning and strengthning presence; there may be much life, vivacity, activity, fervency and heart-melt∣ing in prayer, or any other ordinance, when through the want of assurance the Saints may mourn and pour out many a sad complaint before the Lord; now albeit both those cases belong to the general head of desertion, and have some place here in reference to prayer, since our enlargement in that duty doth not a little depend upon, and might be much pro∣moved by, the assurance of our adoption, reconciliation, and God's favour; yet, since there needeth nothing be here added to what belongs to the general case, we shall remit that part of the question, that concerneth the comforting presence of the Spirit to its own place, and now only speak of the causes why the Spirit withdraws his help and assistance; especially since the causes and cure both of the one and the other, will be found the same and alike, if not altogether, yet for the most part; as the Spirit useth to withdraw his comforting, when he withdraweth his quickning presence, So what means would be used for recovering the quickning, may also prove instrumental for regaining the Spirits comforting presence, albeit the one may prevent the other, and the Spirit may for a while quicken and assist before be comfort.

Before we descend to particulars, it would be observed, that the holy Spirit may be provok••t to depart, 1. more directly, immediatly, and by way of affront, as when any indignity is immediatly offered to his majesty and holiness, or to his work; 2. mediatly (as it were) and indirectly, by way of demerit, when through our folly we transgress any of the commandments of God, and thus more directly sin against him as Law-giver, King and Lord, rather then as our helper and comforter: And here we shall especially speak of the(p) 1.15 first sort of causes, as being most proper to this place, referring the other to the following Section.

As to the first, the Scripture holds forth the unkindness, affronts and indignities offered to the Spirit of God under several expressions, as of, 1.(q) 1.16 quenching; 2.(r) 1.17 griev∣ing,

3.(s) 1.18 wearying, 4.(t) 1.19 provoking, 5.(u) 1.20 tempt∣ing, 6.(x) 1.21 resisting, 7.(y) 1.22 vexing, 8.(z) 1.23 rebelling against; and, 9. doing(a) 1.24 despite unto the Spirit of grace. We will not enter upon an explication of these phrases, nor, particularly enquire after their importance or diffirence, but we may at the first view take notice of some kind of gradation from the less to the greater, for the most part, if not in all, according to the order they are here placed; and albeit there must be an inequality, for according to the measure and degree of the offence, the provocation must be the less or the greater, yet all and every one of these indignities in whatso∣ever degree doth deserve, and may justly provoke the Spi∣rit to depart; but we shall now only instance some few par∣ticulars, as being the most ordinary and the epidemical dis∣tempers of this generation, and we shall name them as so many branches of the first head, viz. quenching the Spirit, which being most general, may well be extended to the seve∣ral particulars.

As(b) 1.25 fire may be quenched, either by with-holding fewel and matter whereon it should feed, or by casting water upon it, to choak and extinguish it; so the Spirit may be said to be quenched, either negatively by not cherishing, or posi∣tively by opposing and abasing his office or work; either by omission, or by commission. 1. Then negatively, the Spirit may be quenched these three maner of waies; 1. by not opening to him and yielding to his motions; thus while Christ came to the spouse door knocking and crying, open to me my sister, my love, my dove, my und-filed, &c. She holds him out, pretending trifling excuses, for her folly and un∣kindness; why? she had put off her coat, and cou••d not put it on, she had washen her feet, and would not defile them; there∣fore Christ withdrew his Spirit and departs; and when she (laying to heart, and repenting of her folly) sought him, could not for a while find him; she called, but he gave her no answer, Cant. 5.2, 3, 6. Thus also while the Spirit of God cryed to Israel, and they would not hear; and testified to them, both by his servants the Prophets, and by his moti∣ons and inward suggestions, but they would not hearken nor

obey, he withdrew, and gave them up to the lusts of their own heart; since they would not follow his counsel and directions, he left them to themselves and to follow their own counsels, Psa. 81.8.10, 11, 12, 13.

But, secondly, though the spouse be not so incivil and un∣manerly as to hold Christ at the door, yet if she do not wel∣com him and give him entertainment suitable to his worth and kindness, his Spirit will not stay; if thou dost not make ready, and prepare the heart to receive him, he will not stay in any other room, if the affections be not enlarged and roused up, to wait and attend him, he doth not value the empty complements of the fancy and imagination: if the will, which is the mistris and supreme, do not welcom him, he regardeth not the attendance of the inferiour faculties; if thou be in a spiritual lethargy, when the Spirit cometh to visit thee, if thou meet him with a dead and dull(c) 1.26 heart, if thou be fearless of his terrible majesty, if thou keep not a due distance, casting off that filial reverence, and tender respect which is due to so great and compassionat a Lord, he will depart and forsake thee, res delicatula (saith an ancient) est Spiritus Dei, & ita nos tractat sicut tractatur, the Spirit of God is tender and sensible of all the affronts and in∣juries we off••r to him, and will deal with us accordingly; if we dishonour him, he will afflict us, and lay us low; he will go away, and then our(d) 1.27 glory departs; if we do not welcom the Spirit with the whole heart, and entertain him with suitable and enlarged affections, he valueth not our empty profession and vain oblations: Luke-warm Laodice∣ans will be spued ous of his mouth, Rev. 3.16. these who would not(e) 1.28 open their mouth wide to receive his comforts, shall have their heart filled with his terrours, and shut that it shall not receive his influences.

But thirdly, though there be not a total deadness or lazi∣ness, though there be some life, activity and diligence, yet if there be a decay of love and zeal; if we do not so cherish and entertain the motions of the Spirit as formerly, this may grieve and quench the Spirit; if love wax cold, and if there be a decay of respect and affection, that will bring on some

sort of distance between married persons, and will hinder friends from conversing so frequently and familiarly together; and for this the Lord threatneth not only to remove the pre∣sence of his Spirit, but also the candelestick and outward ordi∣nances (which were the means of conveyance of the Spirit) from Ephesus, Rev. 2.4, 5. because thou hast left thy first love, &c.

As the Spirit may thus be quenched negatively, and by omission, So, 2. positively and by commission; as, 1. when we prostitute and subject the gifts of the Spirit, his work and interest to our selfish and carnal ends; desiring a name, and taking up a porfession of godliness, that with(f) 1.29 Simon Magus, we may seem some body; when we make piety a cloak to cover our pride, covetousness, &c. or use it as a stir••op whereby we ascend to some high place and station in the world, &c. 2. When we have low and undervaluing thoughts of the gifts and graces of the Spirit; though they have some room in our estimation and affection, yet if we prefer other things unto them, not prizing them according to their worth and excellency, nor regarding as we ought the condescension and kindness of the giver, we dishonour and grieve the Spirit, and he may justly take away those love-tokens; thus when we will not lose our favour with man, our moyen and interest with the creature, our name, place and possessions for his truth, ordinances, &c. yea, when we so far undervalue these precious things, as to be ashamed of them before men, when not only fear, but also shame will make us dissemble our profession▪ and conceal our graces, duties, &c. may we not be afraid, lest, as the(g) 1.30 Son will be ashamed of such when he cometh in his glory, So the Spirit when he cometh to manifest himself in the ordinances of life. But, 3. when not only his gifts and graces, his love and his kindness are undervalued, but also his commands and autho∣rity are despised, his motions and sweet insinuations are choaked and opposed, while as the contrary suggestions of Sathan the enemy, are entertained, cherished, and cheerfully obeyed; must not the Spirit be much displeased, and highly provok't with such an indignity? would an earthly King

endure such an affront? nay, what friend is he who seeing thee but slight his counsel, entreaty and request, while thou didst welcom his enemy, and gratifie him in what he desired, could digest such a disparagement and indignity? And, 4. so much of illumination (which is the work of the Spirit) light, knowledge and conscience is choaked and opposed by the sin∣ner (whatever be the particular transgression) so far the Spi∣rit is dishonoured and disparaged, and provok't to depart and withdraw, nay, in every formal disobedience, viz. when the command and counsel of God is known, there is much, not only of contempt, but also of rebellion; and what will provoke if that do not? And thus albeit for distinctions sake we did put a difference between sins, some of them being more directly against the Spirit, his work and office, that being, as it were, their object; yet there is no known sin which may not be said to be against the Spirit of God and his work.

And thus we come to the second sort of provocation, whereby the Spirit is not so directly opposed and quenched, his peculiar office and work not being the matter and object of such sins (albeit it be(h) 1.31 opposed and choaked by the sin∣ner) and here we have a large field if we would come to par∣ticulars, but the(i) 1.32 works of the flesh are manifest, and their opposition and contrariety to the Spirit of grace and holiness, is no less evident, Gal. 5.16. If we(k) 1.33 fulfill the lusts of the flesh, we cannot walk in the Spirit; the Spirit will not abide with us, nor direct our steps; for what con∣cord can there be between l••ght and darkness, and the Spirit of holiness and the spirit of lust? As Doves leave their place when it becomes nesty and unclean, So the holy Ghost (who in the likeness of a Dove descended upon Christ) will not lodge in that heart that is defiled with filthy lusts, and is(l) 1.34 become the habittaion of devils, and the hold of every foul spirit, and a cage of every unclean and hatefull bird. Eve∣ry reigning sin is another Lord, and takes up the house, and the Spirit will not dwell in a corner, nor(m) 1.35 cast in his lot with another lord and master; yet some do drive the Spirit farther away then others, the more gross, crying, scandalous and conscience-wasting the sin is, the more the Spirit is grieved,

and the distance becometh the greater; if David (though otherwise a man according to Gods heart) fall into murder and adultery, it will cost him many a tear and prayer before he recover the comforting presence of the Spirit; and his bones must be broken, and the Spirit come against him as an enemy, before he prove a healer, and pour in the oyl of gladness in his wounds, Ps. 51.3, 8. And its observable, that this penitent doth first pray that God would create in him a clean heart, and renew a right spirit within him, ver. 10. before he beg the presence and joy of the Spirit, ver. 11, 12. thereby intimating, that the Spirit will not dwell in an unclean heart; as he had found by his sad experience all the while he continued in his(n) 1.36 impenitence.

Thus you see the cause, and if ye find the wofull effects of the Spirits departure, O! its high time to consider your wayes, and to repent of your evil doings, and to seek the Lord till ye find hm; this is no state to be rested in; ah! what stupidness, security, folly, ingratitude and contempt must it be to sit down content, while thy God, thy husband, thy life and happiness is departed? ye have taken away my gods (said Micah of his idols) and what have I more? and say ye unto me, what aileth thee? Judg. 18.24. Ah! shall he weep, cry, and so bitterly lament the loss of a supposed deity, and happiness expected from its presence, and shall not we lament when the true God, the fountain of real happiness is departed, or rather when through our folly and unkindness we have banished and driven him from us? O, lay to heart thy loss I thy fruitfull vineyard is now become a barren wil∣derness, thou, who formerly wast a(o) 1.37 garden inclosed and fenced, art now laid open to all the beasts of the forrest; thou, who once hadst a(p) 1.38 fountain of living waters, how are thy streams now cut off?(q) 1.39 thou whose plants were an Or∣chard of pomegranats, with pleasant fruits, and whose spices did flow out, while the north and south wind did blow upon thy garden, art now become as the(r) 1.40 mountains of Gilboa, upon which neither dew nor rain doth fall, nor fields of offe∣rings. Thou, who(s) 1.41 wast fair and pleasant for delights, when the King wast held in thy galleries, art now become

black and pale, while thou livest as a widow in solitariness, and art suffered to wallow in the mire; when thou art(t) 1.42 stripped naked of all thy ornaments, and left in a dry and parched land, where there is no water; now thy(u) 1.43 gold is become dim, and thy visage darker then a coal; then, who wast fed with manna from heaven, and didst(x) 1.44 eat the honey with the hon••y-comb, mai'st now cry out, my leaness, my leaness, while thou pinest away for want of the heavenly influences. Oh! who can enumerat the several evils that befall him who is forsaken of God? nay, though thou wert a Saint (and to such only we now speak) and though the Spi∣rit did not totally withdraw, yet he may so far leave thee, that to thy sense and apprehension thou may'st appear to be(y) 1.45 stript naked, and set as in the day that thou wast born; where are thy comforts and spiritual consolations now? where is thy furniture and strength, for doing thy duty? where is thy armour and shield? now thou art exposed to Sathans fiery darts, to the snares of an alluring and tempt∣ing world, and to the rageing and impetuousness of thy lusts, which seemed (and were in great part) mortified and subdu∣ed. The Saints themselves, when the Spirit withdraws, are ready to fall, 1. upon the least temptation; 2. into the most gross and vile sins; and, 3. without recovery, and to live and die in that filthy pudle, unless he return (as certain∣ly he will do to his own for his great names sake) awaken them, and pluck them out of the snare; Peter, David, Solo∣mon, &c. are sad instances of the frai••ty, and naughtiness of the strongest Saints, when left to themselves; 1. how long did David lie in that vile sin of adultery without repentance? and, 2. with what craft and policy laboured he to cover it? and when other covers would not do the turn, he added to his adultery murder, committing that crying sin with much deliberation, and afterwards rejoiced in the death of his faithfull servant Ʋriah, which he had so cunningly pl••tted and contrived. 3. Did not Peter once and again deny his Master, and relapse into the same sin? yea, and, 4. did he not fall where he seemed to be strongest? his zeal for his Ma∣ster, his courage and resolution appeared to be very great,

when he protested, that though all should, yet he would not deny him, Mat. 26.33.35. and yet at the voice of a dam∣sel he denied him thrice, with an oath and cursing; the un∣belief of Abraham the father of the faithfull, Gen. 12.11, 12. The passion of Moses, the meekest of men, Numb. 11.15. Psa. 106.33. The impatience of Job the pattern of patience, Job, 3.3. Job, 6.8, 9. are manifest evidences, that the strongest Saints may fall into those sins that are contrary to the graces in which they are most eminent. And, 5. they may be so far forsaken, as to be permitted not only to com∣mit, but also to justifie and plead for their sin, and with Jonah, to say they did well to be angry against God, for exercising mercy and forbearance towards others, and for removing their gourd, Jon. 4.9, 10. &c. But particularly as to the present case, the spirit of prayer and supplication may be for a season totally withdrawn; but though the Saints be seldom laid so low, yet there may be a partial depar∣ture accompanied with many sad effects, which may easily be discerned, if we reflect upon the several fruits of the Spirit (mentioned, Part. 1. Chap. 9.) and those infir∣mities which he helpeth and removeth; if then, 1. thou dost not so prepare thy heart to seek the Lord, if, 2. thy ends be not so pure and spieitual, if, 3. thou art unwillingly drawn (as it were) to the throne, rather by the enforcement of conscience, then out of love to the duty; if, 4. thou pray not so fre∣quently, nor, 5. so fervently and feelingly, nor, 6. so con∣fidently, nor, 7. with such complacency and delight, if, 8. thy communion with God in that ordinance hath not such in∣fluence upon thy heart, to warm and quicken it, and to engage it for the Lord, and against sin, as sometimes it hath had, &c. it is an argument that the Spirit hath in part withdrawn. Its true, the most watchfull and zealous Saints, do not alwaies and without interruption enjoy the comforting & quickning pre∣sence of the Spirit; the wind doth not constantly blow after one & the same maner upon the most fruitful garden, & therefore we must not measure our state by some present indisposition, unless there be some notable, considerable and abiding decay and abatement of our spiritual life; but when that is obser∣ved

we have reason to mourn, and to lay to heart our loss, and the greater and more eminent and longer continued, we should be the more affected and sensible of this evil; what a misery and sad judgment was it to Sampson and Saul to have but the common gifts and operations of the Spirit removed from them? (for as we may suppose Saul never to have had. So Sampson never to have been totally deprived of the saving and sanctifying presence of the Spirit) we may read their lamentation, Jud. 16.28, 30. 1 Sam. 28.15. And what is the chiefest measure of gifts and common priviledges and excellencies, in respect of the least portion and degree of grace? Ah! do not then sit down content when the breathings of the Almighty are withdrawn, but go and cry to the(n) 1.46 north wind to awake, and to the south wind to come and(o) 1.47 blow upon thy garden, that the spices thereof may flow out; go in faith, ye have a promise for your encouragment, the Father will give the holy Spirit to them that ask him; Luk. 11.13. We will not insist on directions, but reserving those in great part to the following Section, let us now remember, that if the unclean spirit return after he hath been cast out, and find the house empty and swept, he will enter in again and lay claim to his former possession, Mat. 12.44. Nay, though the house be not totally desolate, yet so much room as he findeth empty, he will seek to possess, so far as the Spirit with∣draweth, so much the nearer Sathan approacheth; if the Spirit withdraw his holy motions, Sathan will improve the advantage, and will fill the heart with vain, idle, impertinent and sinfull motions; as Pirats may easily surprize the ship, when the Pilot is gone, So having entred it, and finding it empty, they will not fail to loaden and fill it with their trash and stoln wares.

Notes

• (a) 1.1

  Mr. Bol∣tons instructi∣ons for a right comforting, &c. Mr. Goodwins child of light, &c. Mr. Sy∣monds desert. souls case and cure, &c.
• (b) 1.2

  1 Joh. 3.9.
• (c) 1.3

  Rev. 3.2.
• (d) 1.4

  Mr. Sy∣monds case and cure, ch. 4. pag. (mihi) 36.
• (e) 1.5

  As the Spirit worketh alwayes to the conservation of spiritual life, So it worketh ever to the growth of graces A Christian is over growing, yea, then when he seemeth to himself and others to stand at a stay, yea, to decline, he groweth alway really, though nor apparently, nor equally, idid. pag. 26.
• (f) 1.6

  And the instance (of plants under the nipping blasts of the winter when the fruit and leaves fall off) brought by that Author, over∣turneth his conclusion; for though then there be a ten∣dency to growth; yet there is no act∣tual growing, but a d••cay.
• (g) 1.7

  Mr ••il∣dersh••n•• on Ps 51. Mr. Love▪ Tre••t. of mortificati∣on.
• (h) 1.8

  Vid. loc. 337. & seq.
• (i) 1.9

  Causa sine qua non, dis∣positiva imo & meritoria
• (k) 1.10

  Mat. 20.15.
• (l) 1.11

  Quod ad tritum illud Augustini: & Prosperi Deus nemi∣nem deserit nisi prius de∣seratur ab ip∣so. Intelligi potest vel de desertione to∣tali & finali, vel de deserti∣one castigato∣ria ae quasi paenali — & si loqua∣mur de homi∣ne lapso cer∣tum est om∣nem homi∣nem ••ut lo∣quitur Did. Aluarez de auxil div disp. 58. sect 7. prius deseruisse Deum per peccatum actuale v••l orignale quam Deus illum deserat.
• (m) 1.12

  Not only in respect of outward bles∣sings, prospe∣rity, prorecti∣on, &c. but also in respect of inward and sanctifying grace with∣drawing both the one and the other.
• (n) 1.13

  But ra∣ther negative then positive, and if we would speak strictly, it is rather the sus∣pension of an act; but in that it doth flow from the holy counsel and appoint∣ment of God, we may in re∣spect of its ori∣ginal, seu cau∣saluer, call it an act u•• lo∣quamur cum vulgo.
• (o) 1.14

  Tu me non deseris, nisi prior ego te deseram, Au∣gust. tom. 9. s••liloq cap. 14. fol. (mihi) 166.
• (p) 1.15

  Yet not excluding the second, nor denying its-influence in these provoca∣tions.
• (q) 1.16

  1 Thess. 5.19.
• (r) 1.17

  Eph. 4.30.
• (s) 1.18

  Isa. 7.13.
• (t) 1.19

  Ps. 78.56.
• (u) 1.20

  Act. 5.9.
• (x) 1.21

  Act. 7.51.
• (y) 1.22

  Isa. 63.10.
• (z) 1.23

  Isa. 63.10.
• (a) 1.24

  Heb. 10.29.
• (b) 1.25

  That we may improve the me••aphor and fimilitude used by the ho∣ly Ghost.
• (c) 1.26

  See Sect. 2.
• (d) 1.27

  If the glo∣ry departed with the Ark (which was but a symbol of Gods pre∣sence) 1 Sam. 4 21. far rather when the Lord him∣self departs.
• (e) 1.28

  Ps. 81.10.
• (f) 1.29

  Act. 8.9.19.
• (g) 1.30

  Luk. 9.26.
• (h) 1.31

  The work of the Spirit is thus opposed, quasi in obli∣quo, indirect∣ly, and as a con∣curring cir∣cumstance; but not in recto & quasi objectum.
• (i) 1.32

  Gal. 5.19.
• (k) 1.33

  The oppo∣sition will be more clear if the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be understood impertatively do not fulfill, with Bez••, in hi•• translation which ••areus maketh use of, albeit in his Commentary, he read them indicatively non per ficie∣tis
• (l) 1.34

  Rev. 18.21
• (m) 1.35

  Prov. 1.14.
• (n) 1.36

  For im∣penitence is both a conti∣nuation and some sort of justification of our sin.
• (o) 1.37

  Cant. 4.12.
• (p) 1.38

  ver. 15.
• (q) 1.39

  ver. 13.16.
• (r) 1.40

  2 Sam. 1.21.
• (s) 1.41

  Cant. 7.6, 5.
• (t) 1.42

  Hos. 2.3.
• (u) 1.43

  Lam. 4.1, 8.
• (x) 1.44

  Cant. 5.1.
• (y) 1.45

  Hos. 2.3.
• (n) 1.46

  Cant. 4.16.
• (o) 1.47

  If the wind blow not, thy ship cannot come to the haven, but being tos∣sed to and fro by contrary tides, is left to be a prey to pirats.