these either you owne lusts or Satans suggestions and tentations As for your lusts considâ— 1. They cannot encline to any good for kinde which God alloweth not all thâ— difference between God and them is in the time measure order manner meant and therefore since you have the same good in Gods way is it wisdome for circumstances to hazzard your soules 2. They urge without reason therefore called foolish lusts and brutish it is true they have a colour of reason but such as a spark of wisdome would see to be folly 3. The order of reason and nature is that you should affect by judgement b Crates dicente quodam optimum esse quae quisque cupit frui resp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Laert. and not judge by affection affections are blinde guides 4. Lusts can see nothing but what is present and sensuall but they see not the spirituall evill nor the future calamity and dolefull consequents of sin now it is against reason to be so improvidently praecipitant And as for Satan what can be expected by his counsell who seeks in all to destroy and let this prevaile with you that all opinion of good in that which is against the will of God is either immediately or mediately from Satan Therefore see what cause you have to beleeve that that is best which God willeth and if you can carry this truth engraven upon you it will be as a wall to limit and shut up your inordinate affections and to shut out and break the force of Satans temptations here you begin to be taken when you are seduced if this fort had stood you had been safe and if you keep to Gods will in all you shall have his favour and consequently his presence in all 2 Weigh the arguments that are used on both sides for you shall by this better judge betwixt them 1. God urgeth debt you are his creatures you live at his cost and charges he hath done you good and not hurt all your dayes can your lusts plead this whence comes feares griefe paine want death hell but from sin You are then debters not to the flesh to live after the flesh Rom. 8.13 2 God proposeth good without evil can your lusts do so 3 God proposeth eternall good but the pleasures of sin are but for a miâ—ment c Momentaneum est quod â—electat aeternum quod cruciat Greg. 4 God proposeth a certain good buâ— lust cannot ambition may reach at honours that it may never attain covetousnesse may hunt for riches which it caâ— never finde 5 God proposeth all good but lust only some particular good voluptâ—ousnesse proposeth pleasure not dignty c. 6 God proposeth good to the posterity but can lust do it nay it draweth tâ— evill without care of posterity yea tâ— the shame and calamity of posterity 7 God proposeth true good thâ— which comforteth and giveth life iâ— deed but all the proffers of lust are delusions Solomon tryed it many spies have traversed this land and finde iâ— continent of lying vanities and trâ— miseries therefore keep close to God that you may have his favour and presence with you CHAP. XXIII Fifth meanes keeping in Gods way FIfthly take this direction Direct 5. Keep in Gods way Keep your selves in Gods way else you cannot expect his help Thou meetest him that rejoyceth and worketh righteousnesse those that remember thee in thy wayes Esay 64.5 Here are two things to be carefully observed 1 That the things which we undertake be good that we may pray as David Let that we do be good Hold up my goings in thy paths that my foot steps slip not Psal 17.5 For in an evill action to aske his aide is to provoke him it is an high indignity it is to draw the great God into a cursed confederacy with sinfull man against himselfe 2 The things must be such as we are called unto What we are called to for if out of rashnesse and folly or pride and vain glory we thrust our selves into actions or difficulties without warrant or command we may misse our aime if we think to be carried through with a divine hand Quest Quest How a man may know wheâ— he is called to such or such a work Answ 1. Ans 1 Some actions are tyed and appropriated to an office as administration of Sacraments to a Minister execâ—tion of Justice to a magistrate c. Concerning this take these rules 1 Ordinarily no man is called to the work of an office which is not called to the office therefore Saul and Vzziah sinned Samuel told Saul when he being a King had medled with the worke of the Priest in offering sacrifice That he had done foolishly and kept not the Commandement of the Lord his God 1 Sam. 13.13 And when Vzziah went into the Temple to burne incense upon the Altar of incense Azariah with his brethren withstood him and said unto him it appertaineth not unto thee Vzziah to burn incense unto the Lord but to the Priests that are consecrated to burne incense goe out of the Sanctuary for thou hast trespassed neither shall it be for thine honour from the Lord God 2 Chron. 26.16 17 18. 2 No man is called to the office in whom is not fitnesse and ability for it these things at the least are requisite 3 No man is called to any act of office but according to commission and order annexed to his office as for the Magistrate to execute judgement without hearing the cause c. So long then as I keep my selfe in my station and do the work that belongs particularly to mee in my place I may comfortably expect the good hand of God and with chearfulnesse I ought to walk in my way and not to afflict my soule with feares and cares God that hateth presumption in meh thrusting themselves into things too great and weighty doth require alacrity in those whoÌ„ he cals to his service when he put Iosuah into that great office of being a leader to his people Israel through the wildernesse he promiseth to be with him and often presseth this Only be thou strong and very couragious Josh 1.5 6 7 9. What should I speak of Moses Gideon David Ieremiah Paul and others in whom you have so many patternes of Gods goodnesse not leaving his servants in that way which he sets them to walk in Answ 2. Ans 2 Some things belong to meâ— as partakers of the heavenly calling as all acts of piety and charity yet in these take this rule A man is not so called to these as that all are to be done by any one at any time in any measure in any manner but we must wisely know how to order out wayes with discretion for it is note nough to do good but we must doe all according to patterne in due season and in due order for a good work may bee marred in the handling when we walk not by rule as when a man neglects his calling and is
to recover pag. 302 1. You are at a constant losse pag. 302 2. There can be no reason of delay pag. 304 3. Delay is very sinfull expressed in five things pag. 305 4. Delay is dangerous expressed in two things pag. 307 3. Put on to purpose with strength with continuance pag. 308 CHAP. 26. Motives to use those counsels 1. It is possible to recover pag. 310 Three Reasons of it pag. 311 Three incouragements pag. 313 1. The life you have is from Christ pag. 313 2. You have a promise pag. 314 3. You have experience pag. 316 CHAP. 27. 2. It is necessary Desertion is no state to be rested in for it is 1. Sinfull pag. 320 This is aggravated in three particulars ibid. 2. It is hurtfull 1. It cuts off the comforts of the soule pag. 321 2. All things are dead when you are dead pag. 322 The losse in this shewed in two things pag. 322 3. The heart growes worse and worse pag. 323 4. You may have a worse time to seeke unto God than now pag. 325 5. God will fetch you in if you come not pag. 326 6. God is not well pleased pag. 328 3. As Gods presence with you is so is your life pag. 326 Sixe incentives to inforce this 1. If you have but little you can doe but little pag. 330 2. Your workes will bee more perfect if you have much pag. 331 3. The more grace is raised the sweeter will your way be pag. 332 4. The lesse grace the more corruptions ibid. 5. The greater measure of grace brings in more comfort pag. 334 6. That little you have is for this end least defective pag. 336 CHAP. 28. 3. Directions to further indeavours 1. Quicken desires after God pag. 338 A twofold advantage of it ibid. 2. Bewaile your losse 1. Mourne for the loss it selfe pag. 339 God will not deny mercy to mourners 1. When their sorrowes are great pag. 343 Foure reasons of it pag. 345 2. When sorrow is ingenious pag. 348 This shewed in sixe things pag. 348 2. Bewaile the cause pag. 352 1. Q. Whether the substraction of the Influences of the Spirit bee alwaies for sin Answered in three particulars pag. 353 2. Q. How a man may find out what sinne is the cause A. 1. Sometimes the cause is visible as in two causes pag. 354 2. When the cause is not transparent 1. Pursue the loss to the birth of it pag. 254 2. Consider what things have beene most pressed by God upon you pag. 355 3. Listen to conscience pag. 356 4. Pray the Lord to shew you the cause pag. 357 CHAP. 29. 3. Direct goe to Christ pag. 369 Two cautions in this pag. 369 4. Direct Set your hands unto the worke pag. 375 That men Regenerate have a power to doe something of themselves proved by foure reasons pag. 376 Two objections answered pag. 378 The things to be done 1. Stirre up your selves and worke upon your hearts by your understandings pag. 379 Seven Rules helping to quicken the heart by the understanding pag. 382 2. Attend the Ordinances pag. 384 3. Take the helpe of the Saints ibid. 4. Doe your first workes pag. 385 An objection answered ibid. Thus of Desertions as they are Reall CHAP. 30. 2. Desertions may be in appearance only pag. 388 The causes of this mistake 1. Fearefulness pag. 388 2. Mistake in the cause of present deadness pag. 300 3. Misjudging our selves ibid. Error in judgement occasioned by three things 1. Spirituall poverty ibid. 2. Hungring and thirsting after more grace pag. 392 3. Much love ibid. CHAP. 31. False Rules of our judging our selves causing mistake 1. False Rule Because we have lesse vivacity pag. 395 Considerations about vivacity of Spirit ib. 1. Distinguish betwixt Gods working in gifts and graces pag. 395 2. God sometimes gives more than hee will continue expressed in foure cases pag. 397 2. False Rule because we doe lesse than we have done pag. 404 Three considerations about this pag. 406 CHAP. 32. 3. False Rule Because wee find more stirring of corruptions pag. 409 Five considerations for the clearing of this pag. 409 4. False Rule Men are too much swayed by the opinion which others have of them pag. 413 5. False Rule Men think they grow not pag. 415 The mistake in this shewed in foure things pag. 416 CHAP. 33. 2. The second sort of spirituall Desertions is the eclipsing of the comfort of the soule pag. 422 Three considerations premised about the comfort of the soule 1. The nature of it pag. 423 The Saints have but an imperfect comfort expressed in two things pag. 425 There are 3. degrees of spirituall comfort 1. Peace which is twofold pag. 426 2. Ioy. 4.7 3. Triumph which consisteth in two things pag. 429 CHAP. 34. 2. The cause and roote of comfort pag. 431 1. Efficient cause God pag. 431 1. That comfort is of God appeares in three things ibid. 2. How this comfort is wrought by God pag. 433 Three Acts of God concurring in this worke 1. Act Preparation and that 1. By illumination expressed in foure things pag. 434 2. By the working of faith pag. 437 3. By sanctification pag. 439 2. Act Collation of matter of comfort pag. 441 3. Act Attestation pag. 443 The doubts by which the soule is vexed reduced to two heads 1. About the truth of the Gospell expressed in divers things pag. 444 2. About themselves and their interest in the Gospell pag. 447 Many things make true faith hardly discernable ibid. Wee have need of the helpe and witnesse of the Spirit proved by foure Arguments pag. 449 Three things observable concerning this Testimony pag. 454 2. The matter of spirituall comfort pag. 457 The proper object of spirituall comfort expressed in two things pag. 458 Foure things observable about this pag. 459 3. The defectibility of it comfort may bee lost pag. 460 CHAP. 35. In the particular consideration of this sad state of the soule is expressed 1. The case and in that is considered 1. The nature of it set forth in foure things pag. 461 1. It is a losse of comfort in God pag. 462 2. It is a losse of usuall comfort pag. 463 The speciall seasons in which God gives such a fulness of comfort as shall not continue expressed in five cases pag. 464 3. It is an eminent loss pag. 465 4. It is not a fit of uncomfortableness but a state pag. 465 2. The degrees of it pag. 466 1. When his quieting presence is much abated this expressed in three things pag. 466 2. When there is much quickness but no quietness pag. 469 3. When there is neither comfort nor liveliness pag. 470 4. When God not only suspends his comforts but afflicts the soule pag. 472. And this is done 1. By rebukes of the Spirit foure waies pag. 472 2. By tradition of the soule into its owne hands or Sathans pag. 476 5. When to all this is added an accumulation of other miseries pag. 479 6. When all
not sinfull where the affection and desire to duties is not quenched but held up in strength But when men do voluntarily lay downe their strength of holy endeavours in the wayes of God and move more slowly and negligently either much omitting or slightly performing the duties of godlinesse it is a signe that it is not with them as it hath beene Apoc. 2.4 5. 2. It is an abatement especially of such acts of grace as are internall and most proper to a godly man Especially in internal and most vitall actions as mourning for sinne rejoycing in God selfe judging heavenly improvement of the promises and providence of God desire of Christs appearing c. There may possibly be an holding up of duties externall as hearing prayer c. but if these inward actions and motions of the new man cease it is a certaine argument that a man is upon the losing hand Externall duties may be upheld by the power of conscience and other causes but those inward acts cannot spring but from an inward root Here Grace inherens is the womb and grace assistant is the mid wife the one gives disposition the other action so that when a man is lesse in these he hath lesse of God 3. In the abatement of externall acts In personall and secret duties there will be lesse done in personall and secret duties than in more publick duties which are with and before others pride and other civill respects may enkindle a false fire in a frozen heart the breath of applause may fill the sails move the ship which otherwise would lie still or move another way A Pharisaicall spirit will be much quickned with praise and glory and a servile spirit will be much provoked by feares men are content to doe more then they would sometimes through hope of the favour of men sometimes through feare of disfavour But such are moved not by the spirit that is from above but by the spirit that is in the world therefore judge your selves by secret acts follow your selves into your closets and retiring places and observe your diligence endevour and spirit in your hidden wayes and secret duties for what you are in them that you are indeed as then you may best take your height when you remove all advantages for if you stand upon any thing you will seeme higher then you are so you may best see the temper of your spirits when all externall enforcements are absent when you are your selves without the ingrediencies of respects to men to intermingle with your spirits As there will be lesse done in a time of desertion and an abatement of fruitfulnesse so you may discerne an indisposednesse By indisposednes and unmeetnesse to duties 1 Lesse willingnesse you may doe good Lesse willingnesse but it is rather as a taske r Nil nisi jussus agit Ovid. than a delight and you are not carried to it so much out of liking and contentment as by a compulsory judgement which layeth a necessity on you that you doe it as a debt and due which the law exacts upon paine of imprisonment but not as a free-will offering and Eucharisticall sacrifice When the heart is filled with God its delight is with him and he yeelds obedience in love and counts his worke wages an evill heart is hardly drawne to good it quarrels with the rule and is loath to be bound David when he was in distemper and left in the rage of his corruption was not willing to be limited by the law of God but when he was himselfe then he loved it Psal 119.129 Gold and silver was not so precious he chose it v. 137. he took it as his portion vers 57. I said oh Lord this is my portion I will keep thy words Å¿ Calvin in loc When a man enjoyeth God his walking with God is his life he is much affected with converse with him partly through love and sutablenesse to God in respect of which he is the Centre to which he tends and in which he rests partly through respect to the recompence which he hath in hope and partly for the sense of sweetnesse which he hath in his converse God meeting his servants with satisfying comforts sweet embracements and blessed coruscations and beames of mercy and loving kindnesse so that they say in their hearts with David It is good for me to draw near to God Psal 37.28 Yea love mightily commandeth and enclineth the hearts to duties but when a man is in greater distance from God then the pleasant wayes of holinesse which were to the soule as a delightfull Paradife are become as the way of a desart a way of thornes and briars a wearisome and unpleasant path 2 That zeale fervencie which you had will be much weakned Lesse zeal and fervency when God is with a man by powerfull and plentifull supplies of the spirit he musters up all the powers of his soule and cals in all his abilities to wait on God and to doe him service So David Praise the Lord O my soule and all that is within me blesse his holy name Psal 103.1 Observe with what contention and strength you were wont to doe what you did for if now you put lesse to it and goe on in a way of spirituall lazinesse and sloth it 's sure there is a diminution of heavenly influence this seemeth to be the case of the Church in the greatest part of it which caused the Prophet to complaine There is none that calleth upon thy name or stirreth up himselfe to take hold of thee Esay 64.7 CHAP. VII When a man is deserted his light is darkned THe second change which you may discerne in your selves The second change in one deserted is in his light is in your light and sight the eye of the soule that gate of spirituall life and death suffers and this being weakned a man is like Sampson when his eyes were put out t Plerumque oculus contemplationis amittitur post per carnis desideria hujus mundi laboribus animus subjugatur Testatur Sampson c. Greg. l. 7. mor. c. 13. apud Alvar. de auxil grat disput 46. num 2. brought into great misery bondage A four fold evill when God hides himselfe 1 Obscurity 2 Inefficacie 3 Vacuity 4 Incredulity 1 Obscurity Obscurity God shines not into the soule with such abundant light as before u Illuminatio intermittitur intenditur remittitur quis qui spiritum Christi sensit negarit aliquando contingere ut in majori aliquando in minori luce versetur Camer amic collat p. 55. but withdrawes himselfe from the intellectuall part and this causeth a withering and dying in the whole man for as our light is so is our life Psal 119.144 Here is the root of the maine difference betwixt Christians true and false strong and weake one seeth things as another seeth not A wicked man that is learned though he seeme to have light
which is not a full tendency of the heart to a thing but a weak mixed checked fluctuating inclinednesse to it the will not going fully one way but as it hath something to perswade and something to disswade so it is divided partly willing and partly nilling These things premised I say 1. That the greater sinfulnesse in any act is from the will for 1 some acts which are materially evill are not formally evill without the will as if a man working with an axe kill a man though killing be materially evill yet if the will had no influence into the fact it is not murther Deut. 19.5 6. so happily Lots drunkennesse 2 All acts which are formally evill are made more sinfull by how much the more the will is in them b Dionysius cum au diret duos dese male dicentes ebriosum et sobrium bunc utineptum illum vero ut malevolum demisit Plut. 2. That a determinate will to sin though without the act is more sinfull than an act of sin without a determinate will because he that is fully willing sins as much as in him lyeth c Qui hominem non occidit sed vulneravit ut occidat pro homicida est Element Jur. part 4. §. 9. and though the act be wanting yet it is not from any reason against it but from some other cause as it may be it is out of his power or appeares very hurtfull bringing shame paine dammage danger or the like as he sins worse that is purposed to deny Christ though yet he have not done it than Peter who did deny him in act but not with a full will where sin hath the full consent it is an absolute Soveraigne but where it hath the act but not the consent it is but a tyrant which prevailes not so much by its owne power as by the weaknesse of its adversary and the concurrence of externall help 3. A sin wilfull most sinfull That a sinfull act with the will is most sinfull because there is an actuall concurrence of the whole man to it yea and this argueth a great sinfulnesse in the subject for lustings to sin are lesse evitable than acts therefore not onely to conceive sin but to bring it forth argueth a greater power of sin there is more against acts of sin than against inclinations and desires many respects keep men from doing evill that cannot prevent motions to evill so that sin ruleth much in such an one as willingly commits it Now when the soule hankers after sin in frequent potent and allowed lustings unto it the spirit is resisted For the spirit is resisted in respect and so grieved the spirit is resisted in three respects 1. In respect of the rule the word Of the rule which is the law of the spirituall kingdome which is a pure and perfect law not onely ordering and judging the externall acts and issues of the heart Grace but the motions and lustings also requiring not onely abstinence from sinne but death unto it Eph. 4.22 Gal. 5.24 2. In respect of grace d Ineadem specie pecoati gravius peccatfidelis quam infidelis A qui. in Rom. 8. lect 1. which is a principle disposing against sin this is checked and the light and lustings of it are overswayed through the rebellious disobedience of the heart 3. Inward workings In respect of these inward operations and workings of the spirit by which he excites and quickens the new man to newnesse of life e Vniuscujusque Casus tanto major is est criminis quan opriusquam cadevet majoris erat virtutis Bern. de inter Dom. c. 50. his counsells are repelled his comforts rejected his rebukes contemned his offers disvalued all coards are broken and the soule like a prevailing streame beares downe all 2. Secondly men resist the spirit by doing evill this is a further degree when men not onely lust unto sin Spirit resisted by doing evill againstlight Especially when but fall into it here sin is perfected these things grieve the Spirit Ephes 4.30 especially 1. The acts are for kinde grievous When the acts are for kinde grie vous such as are the manifest deeds of the flesh Gal. 5.19 and those pollutions of the world 2 Pet. 2.20 these are worse 1 because the godly have morestrength against such then against sins more spirituall 2. They are most contrary to grace To the shame of religion for they are contrary to nature 2. When to the shame of religion open sins are provoking sins because they feed and quicken that malice that lyeth in the sons of Belial to reproaches against godlinesse and lay stumbling blocks in others wayes so crossing the Spirit in the great work of turning men from sin because men are hardened and set further off when they see such wickednesse in them that are godly This was their sin that caused Gods worship to be despised Mal. 1.9 This bath been by your means and will be regard your persons saith the Lord of hoasts 3. Relapses When the sins are such as he hath often fallen into and often confessed and bewayled iterated sins are double sins as it is in figures the addition of any one makes the number ten times more this strikes deep that having been often in fault and often freed yet a man should sin again this was that which made Solomons sin of a deeper dye that he had found mercy The Lord was angry with Solomon because his heart was turned from the Lord God of Israel which had appeared unto him twise 1 Kings 11.9 So Ezra confesseth the grievousnesse of sin being committed after pardon After all that is come upon us for our ev◠deeds and for our great trespasse seeing that our God hath punished us lesse they our iniquities and hast given us such deliverance as this should we again break thy Commandements and joyne in affinity with the people of these abominations wouldst thou not be angry with us till then hadst consumed us so that there should by no remnant nor escaping Ezra 9.13.14 Concerning the sin which the people of God committed before the Captivity God gives them especiall charge Thou shalt not commit this leudnesse of a thine abominations Ezech. 16.43 who then a man after mercy begged and graciously renewed he shall again transgresse this is high rebellion So Mal. 2.13 c. 4. When such as a man hath suffered much for When a man hath suffered mu◠for his sins many rebukes from heaven checks from conscience frownes from men stripes from God yet willing returnes to do this evill this was the great impiety in the wildernesse the though often reproved yet they sinne in like kinde again and again They have tempted me these ten times Numb 14.22 this was in Nebemiahs eye the great aggravation of their sin that after they had suffered so great miseries They did evill again before God Neh. 9.28 5. When the acts are frequent When often