unseasonably in conference hearing fasting praying he cannot upon just ground expect Gods assisting presence and blessing in his way and so on the contrary Answ 3. Sometimes a man is above ordinary course called to some worke and here we finde the calling of a man to be of God 1. When he hath a particular word d Quilege privà ta ducitur publica non constringitur apud Episc Sarisb de justitia operum c. 42. so Abraham had a particular charge to leave his Countrey and to slay his son in Sacrifice So Peter also had a particular word to walk upon the water and God failed them not 2. A strong bent and inclination of heart so Paul was bound in his spirit to Ierusalem though dangers waited for him Acts 20.22 so it is judged of Ehud in killing Eglon of Phyneas in slaying Zimri and Cosbi 3. When God fits not onely with a disposition but with a spirit for the worke as when he called Saul to the Kingdome he gave him another spirit 4. When he gives peace of heart in their way and beares them out against all accusations from within or without so Paul and Silas had this testimony of their calling to their worke a spirit of glory resting upon them Quest Quest But evill men have sometimes a great flush of spirit courage ability peace and confidence have they this of God Answ 1. Ans 1 God may employ even wicked men and may for the service of himselfe and of his Church fill their sailes with a full gale of great gifts and carry them on with a strong hand so he helped Cyrus He saith of Cyrus hee is my Shepheard and shall performe all my pleasure Esay 44.28 and Thus saith the Lord to Cyrus whose right hand I have holden or strengthned c. Esay 45.1 2 There is a naturall strength which may doe much some have a naturall vigour and confidence which enables them to do and suffer much 3 Mens lusts and sinfull ends and respects may adde activity and vigour to their spirits in good actions e Vis Hug. Grot. de verit relig Christ l. 2. Iehu was zealous but that flame of zeale was inkindled by the love of the kingdome and many others do much but it is by the strength of their self-love and politique ends 4 There is a diabolicall power of that Prince of the ayre who worketh in the children of disobedience which makes his zelots as God hath his f Pertinacia haeretica est obduratio voluntatis ipsorum obligatio diabolica qua eos trahit quò vult sicut vult ut furiosi casustinent ex insania cordium quae vix sanitas sustineret Guilielm Parisiens de tentat resist Vid. eundem de virtutib cap. 21. as Pharaohs Magitians wrought like unto Moses so Satan transformes himselfe often into an Angel of light and in a way of seeming piety and devout zeale makes many to be valiant Champions But there is this difference of that common assistance of the spirit of God to evill men and of the strength from nature lusts or Satan from that which the holy Spirit gives to the godly in their wayes 1 That which is from naturall temper lusts or Satan is often found in an evill cause as Sauls Zeale before he was called of Christ was madnesse against the truth 2 Only the spirit of holinesse works by love to God others for other ends 3 Only the spirit of holinesse makes more holy by all assistance which it affordeth this only wins the heart so that the more God is with him in his way the more he loves him and loves to serve him and so hath this evidence that it is from God because it tends to him so Davids heart was silled with love when God appeared for him Blessed be the Lord because he hath heard the voice of my supplication the Lord is my strength and my shield my heart trusted in him and I am helped therefore my heart greatly rejoyceth and with my song will I praise him Psal 28.6 7. Let this suffice in this digression for briefe answer of these questions now let us returne to the direction be sure you keep in Gods way for you cannot finde God but in his own way when the arkâ— and pillar of fire the word moves before you walke after it and then yoâ— shall finde God pouring in himselfe and girding your Ioynes with strength 〈◊〉 Waite on the Lord and be of good courage and he shall streng then thine heart waite I say on the Lord. Psal 27.14 Feare thou not for I am with thee be not dismaid for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the right hand of my righteousnesse I the Lord thy God will hold thy right hand saying unto thee feare not I will help thee feare not thou worm Iacob and ye men of Israel I will help thee saith the Lord and thy redeemer the holy one of Israel Esay 41.10 13 14. It is a precious promise a man may say and sigh in himselfe alasse the worke is great and I am weak but God saith I will strengthen thee and help thee and if the difficulty be too great for thee yet it is not too great for me But a man may say alas they that war against me are many and great and I cannot stand before them I finde mighty lusts strong disputes strong tentations but see what God saith ver 11 12. They that strive with thee shall perish they that war against thee shall be as nothing and as a thing of nought they may come against thee but thou shalt be above them they shall vanish they are no more then a shadow But a man may say I finde my heart shaking at the sight of these sons of Anah and I am ready to say in my selfe I shall one day fall by the hands of Saul to this God answereth 1. by a repulsion of feare in a word of encouragoment Feare not nor be dismaid which he repeates again and again 2. by â—teration of the promise I will help I will help I will strengthen thee I will hold thy right hand as if he said I will surely do it 3. by calling in his attributes as witnesses and assurances I am Iehovah one that is and will give being to all my words I am the holy one one that cannot deceive you 4. by pleading his relation and affection I am thy God I am Iehovah thy God thy Redeemer as if he had said I have given my selfe to you and have undertaken to save you and therefore feare not though thou art but a worme Iacob yet will I uphold thee oh then that we could now in our way rejoyce and say as the Prophet The Lord Iehovah will help me therefore shall I not be confounded Esay 50.7 CHAP. XXIV Sixth and Seaventh means Be doing and wisely and diligently use the meanes of grace BE doing many cry Lord help
or at meat or in bed have beene forced to lay by all and to go to prayer or c. 2. Satan Satan puts men upon more as hee is sometimes an Angell of darknesse withholding men from good or drawing to evill so hee is sometimes as an angell of light exciting unto good For 1. It is his principle and constant rule as much as hee can to saile with the winde and to row with the tyde to joyne himselfe to the tempers and spirits of men in their owne way and if hee finde principles and dispositions not altogether so fit for his turne i◠hee cannot change them hee will rather use them as he findes them the◠crosse them So he found in the Iewis a great zeale for the Law of Moses and he makes this use of it to set them against the Gospel Saul also was one that made conscience as it seemeth of seeking God before he went to battle and hereupon Samuel not comming according to expectation Satan puts him to offer sacrifice himselfe and did it with that impetuousnesse and importunity that though Saul knew it was not his office yet the case standing as it did He forced himselfe and offered the burnt offering 1 Sam. 13.12 2 Satan hath in this way a great end he brings men by it into great straits what have the Iews lost by that misguided zeale and religious disposition and by this he wearieth and tyreth out the spirits of men in their way and breeds in them a dislike and wearinesse in religion riding the soule as it were out of breath so we have knowne many very forward and active for a time but now as wearied men they are laid down to rest and their life is gone By this also he works ill effects on others who by the rigorous courses of men religious looke upon religion as a tyrant who is able to summe up his treacheres what a plot was that which hee had at Corinth His device was to get advantage upon them 2 Cor. 2.11 and how he seeth a zeale in the Church against the offender and a mournfull spirit in the poore man and now he drives on the Chariot and works in the zealous spirit of the Church that they may hold on in a severe way against him that so He might be swallowed up of overmuch sorow 2 Cor. 2.7 Quest How a man may know when he is pressed to good that it is by Satan Answ Answ It is a sign Satan puts on to good The print of his foot will bee found where he hath been and though he put upon good yet it is ever in an ill way as for instance he may be discerned 1 When he divides piety from mercy When piety and mercy are separated and carieth the soule on without care of the body when God comes he comes with much goodnesse and as Iacob drave softly as the children and cattle were able Gen. 33.14 so he will not so put on the soul as to destroy the body grace and the law are for the perfection of nature not destruction the religion that Satan deviseth is hard and cruell how did the Priests of Baal cut and launce themselves even till the blood poured out 1 Kings 18.28 The Jewes learned of God to sacrifice beasts but of Satan to sacrifice their children They burned their sons and their daughters in the fire which I commanded them not neither came it into my heart Jer. 7.31 rather then his servants shall be oppressed he will lose his right I will have mercy and not sacrifice Mat. 12.7 Yet we must not presse this rule of mercy too far to an immoderate indulgence unto nature the soule must not be too much loser by the body nor God for man nor must this be extended to the base favouring and sparing of our selves in times of persecution For he that so saves himselfe shall lose himselfe Luke 9.24 If you send your servant upon businesse of great concernment and he fall sick and so do not what you expected you excuse him but if hee say as the sluggard Prov. 20.4 the winde blew and the ayre was stormy and wet and cold you will not take this well So when you cannot do him service through disproportion of your strength to your work he will beare with you but what ever it costs you from men and devils when you know his will as you are able you must obey 2 When he divides betwixt piety and charity When piety and charity separated as when the Jewes devoted so much to pious uses that they left nothing for their friends no not for their parents but when their father and father in necessity asked reliefe they said It is a gift by whatsoever thou maist be profited by me Mat. 15.5 that is to say that which thou askest for thy supply is given to another use and I have nothing for thee Again when men walk in such a way of religion that they provide not for their families which is so far from Christianity that the Apostle saith He is worse than an Infidel that provideth not for his family 1 Tim. 5.8 Again when servants bestow that time with God which belongs to man God never demands of you that which is not yours he never requires you to rob your masters to pay him 3 When without order and reason When without order as when you are put upon one duty in the season of another as when your calling refreshing occasions truly and necessarily call you one way and yet conscience driveth another or when you are hearing to be put upon reading Again when you are put upon extraordinary duties without extraordinary occasion or when put upon such actions as belong not to your place as Saul to offer sacrifice Vzziah to burne incense Let this suffice for the first way of answering the question The second way of answering is by Proposition 2 Answ to the main Quest by propositiō 1. Proposition There are bounds of duties of godlinesse Godliness hath bounds for the law is full of reason now reason requires no action without limits if it bid a man eat give labour c. it together with the matter includes the measure if a master bid his servant goe and say not whither and how far how can the servant obey whē he knoweth not his masters minde if I would have an house built or a garment made except I appoint the bounds and measure how can the artificer fit my desire Now there are bounds for extension of actions Now there are bounds for limitation of actions The bounds of extension shew how far you are to goe First for extension And I will in generall lay downe three rules to finde this out how much you must doe 1 Ability and opportunity Ability and opportunity Where much is given much is required and to whom men have given much of him they aske more Luke 12.48 Where God soweth much he will reap much that may be
3 This testimony is holy holy formally originally effectively it makes holy more humble more contrite more watchfull more zealous more thankfull c. That assurance which breeds vanity contempt of ordinances neglect of duties security in sinne is deceitfull and abominable Thus of the Efficient cause The matter of comfort now the matter of spirituall comfort followeth That which is comfortable must bee such as can in some measure satisfie and fill the desire and appetite of the soule for so long as desire is held from her object there is an unrest and unquietnesse in the heart there will be a whining and crying of spirit there is paine in hunger grief in want now as desire is an extension or reaching of the soule after something futable so it is not satisfied But 1 Eyther by possession of the thing 2 Or by hope and expectation So that the proper object of spirituall comfort is 1 Things spirituall given to us and received by us here as the light of Gods countenance the quicknings of his spirit subduing of lusts successe in our prayers tasts of heaven c. 2 Things promised as in the former desire is turned into joy and the accomplishment of desire becomes a tree of life Prov. 13.12 so here it becommeth hope and this hope giveth comfort it is the Anchor of the soule and the best cure of sorrow in the want of things future y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee are saved by hope Rom. 8.24 The maine things of our life and happinesse for eternity are ours onely in the promise z Hoc ipsum quod Christiani sumus spei est Cypr. de boo pat Concerning these things note 1 That the promise gives as strong comfort to faith as things present to sense yea greater For 1 The things to come are greater 2 More permanent 1 Cor. 13. 3 Sure a Fidelis futura veluti praesentia possidet magis ea adesse putat quam praesentia Clem. Alex. so that faith makes them as present Heb. 11.1 2 The soule may have the comfort of hope yet lose that of sense it may finde the way sad when it beleeves the end will be sweet 3 If a man lose the life and comfort of hope hee loseth the comfort of sense his way will bee sad who is afflicted about his end 4 According to the strength of faith and hopes claime comfort is advanced when hope fluctuates and lookes for eternall life onely as possible or probable then comfort also is unstable and weake but when it lookes upon it as certainly future then the heart hath a full rest Now having seene the nature and Causes Comfort may bee lost let us come to the defectibility of Comfort It may be lost the tenure of grace and peace is not the same in point of Comfort we are but tenants at will and may in a moment be turned out of a heavē upon earth into a hell upon earth Comfort is not of the being but well being of the Saints it is rather a reward than grace and belongs rather to glorification than sanctification Not joy makes a Christian but grace as it is the light not the warmth of the sunne that makes day so that this may faile 1. God may suspend his testimony or 2. Hee may let in Satan to afflict or 3. Hide himselfe and not meet them in approches to him in combats for him c. I must cut my selfe short here for I see the booke swels bigger than I desire Let this therefore suffice for entrance into the businesse it selfe CHAP. XXXV Of the state and degrees of this sad condition NOw I come to the sad state of the soule wanting the comforts of the Holy Ghost God withdrawing himselfe in respect of that gracious effusion of his mercy and manifestation of his love to the soule shutting up those sweet streames of refreshment which were wont to flow Here I will speake of 1 The Case 2 The Cure The state of a deserted and disconsolate soule requires to consider of 1 The nature of it 2 Degrees of it 3 Effects of it 4 Cause of it First then let us see what it is It is an eminent and abiding uncomfortablenesse of heart towards God or a losse of that comfort which the soule was wont to have in God 1 It is a losse of comfort in God A man may have much unquietnesse It is a losse of comfort towards God and yet not be in this case we speake of discomfort except the object of it bee Gods displeasure or departure makes not a deserted case A man may be afflicted in his spirit many waies yet Gods wonted presence may continue As the conscience of some sinne may cause much sadnesse and mourning eyther some sinne stirring or some sinne acted may much afflict but trouble of reluctance or sorrow of repentance are there and will be there where God is most present Paul is a patterne in the first Romanes 7. and David in the other Psal 51. The sinnes of others may disquiet Rivers of teares runne downe mine eyes because men keepe not thy lawes Psal 119. Lot Ezra all that have most of God have most of these sorrowes and these sorrowes are no miseries but mercies there is much sweetnesse in this temper The troubles of the Churches may in a way of compassion and sympathy afflict yea outward afflictions may in a naturall way paine the spirit for a time and the soule may mourne because of its deficiencies and poverty wanting that compleatnesse of holinesse which it desireth b Non perfecte de aliquo gaudet cui non sufficit Aquin though present degrees of grace are sweet yea because sweete the soule is not contented being in a state of want it will be in motion till it attaine the fulnesse Philip. 3.12 but desertion imports a losse of comfort in God 2 It is a losse of usuall comfort as the former kinde of desertions is a losse of usuall quicknings A losse of usuall comfort so this is a losse of usuall quietnesse And as there are seasons in which God gives more of himselfe in way of quickning then he will constantly continue so he gives comfort sometimes in such fulnesse as shall not alwaies abide Not of extraordinary comfort every day is not a feasting day Paul was taken up into the third heavens but he came downe againe the Sunne doth not alwaies shine in an equall lustre God sometimes gives coruscations of glory but like lightnings they shut in againe As a father sometimes sends for his sonnes from schoole and makes merry with them at home but these play times come not every day they must to schoole againe and live under tutors and governours till they come to full age God opens himselfe much at some times 1 In speciall approaches of the soule to him then a man seeth and tasteth such things that hee is loth to depart but these comforts though
world is in this case soule and body one day will shake hands yea and the body will fall asunder from it selfe those foure elements that came in in a vitall league will goe out againe with a deadly warre The tye betwixt God and the soule is the firmest thing in the world the bond of grace is stronger than the bond of nature yet even here is a kinde of parting also but as the conjunction is stronger so the separation is lesse but sometimes it is so great that the Saints by enforcement of sorrow cry out My God hath forsaken me my Lord hath forgotten me This sad condition is the subject of this little Treatise concerning which I would have put here some advertisements but my pen hath deceived mee and hath led me out into a larger and another way then I intended in this Preface Nothing more is now to be done but to leave this small helpe in the hands of such whose soules long after the returne of God with quickning and comforting influences upon them J. SYM THE CONTENTS CHAP. 1. OF Desertions in generall as they concerne the godly 1. That there is such an estate p. 3. Demonstrated 1. By the experience of the Saints pag. 4. 2. By the witness of God pag. 6 CHAP. 2. 2. In what sence the godly are Deserted 1. In Appearance only pag. 8 2. Really pag. 9 Three Limitations pag. 10 1. God leaves them not for ever ibid. 2. Not in respect of his love but the Acts of Love pag. 12 3. Not the Acts of Love which are for our being but for our well being pag. 15 CHAP. 3. Foure considerations about Desertions 1. That a man may misse much of Gods externall presence and yet enjoy inward communion with him pag. 19 Two causes of this pag. 21 2. Hee may want the comforting presence and yet have the quickning presence of God pag. 22 3. He that loseth Gods quickning Presence loseth also his comforting presence pag. 23 Two evils that befall such a man ibid. 4. All these may befall a man at once pag. 25 CHAP. 4. Of Desertions in speciall These are of two sorts the withdrawing of Influence of Grace Of Comfort The first sort of Desertions is the withholding of Assisting Grace and is Reall In appearance onely 1. Reall 1. The state of it Gods suspending the arbitrary and wonted Influence of the spirit of grace pag. 26 1. The Act a negative act ibid. 2. The object expressed in three things 1. It is the influence of the Spirit of Grace not the presence pag. 27 2. It is the Arbitrary Influence ibid. The necessary influence is constant both for sustentation and augmentation pag. 28 The arbitrary influence what it is and why so called p. 30. To what end it serves 1. To Actuate which it doth 1. By exciting pag. 31. 2. By enabling to Act. pag. 33 2. To Regulate pag. 34 3. To Corroborate pag. 35 3. It is a suspension of the ordinary influence which we were wont to have pag. 37 There is a twofold Influence ibid. Foure advertisements concerning Gods withdrawing his Assistance pag. 38 1. It is never wholly withdrawne pag. 39 2. Desertion is onely when the abatement of life is eminent pag. 41 3. When the deadnesse is universall ibid. 4. When the deadness abides upon the heart pag. 42 CHAP. 5. 2. The Symptomes of a Deserted state pag. 43 Two things in generall observable 1. A man may be deserted and not know it with the causes of it pag. 44 1. Much activity from false principles ibid. 2. Gods departure is graduall pag. 45 3. Men rest too must on other things that deceive them expressed in three particulars pag. 46 4. They consider not their estates ibid. 2. It is needfull to know whether wee bee deserted or not see three reasons pag. 47 1. Else we shall be unthankfull ibid. 2. We shall be secure and not enquire after him pag. 48 3. Not to know this is to contemne God pag. 50 CHAP. 6. The Rules for our helpe in judging of our estates 1. Consider our graces in which if wee bee deserted there will be a decay and change 1. In respect of Activity p. 52. in two particulars 1. In unfruitfulnesse in good where are three things considerable pag. 53 2. Indisposednesse to good discerned in two things pag. 56 CHAP. 7. 2. There will bee a change in our light and sight pag. 58 A fourefold evill when God hides himselfe 1. Obscurity pag. 59 The enlightning worke of the Spirit explained in foure things pag. 61 CHAP. 8. 2. Inefficacy p. 67. expressed in foure things 1. When a man is not so affected with the things he knowes as before pag. 68 2. Not so impelled to duty ibid. 3. Not so restrained from evill pag. 70 4. Not so humbled as before pag. 72 CHAP. 9. 3. Vacuity and emptinesse pag. 74 In this estate the soule hath lost a threefold excellency 1. There is lesse complacency in thoughts of God pag. 76 2. Lesse frequency pag. 77 3. Lesse consistency pag. 79 CHAP. 10. 4. Incredulity Q. What is the cause of unbeliefe prevailing in desertion 1. The inevidence of the object of faith pag. 82 1. When the object is hidden pag. 84 2. When the subject is darke pag. 85 2. Sathans working pag. 87 CHAP. 11. 3. There will be a change in the Affections pag. 88 1. In those Affections that have God and things spirituall for their object those all comprised in Love The acts of love are Desire pag. 90. Hope pag. 90. Delight pag. 90. 1. Desires are abated ibid. Abatement of Desires expressed in two things pag. 92 Q. How a man may know when God is his end pag. 92 A. 1. Consider the place of the end pag. 93 2. The power of the end which is fourefold 1. It Draweth to it ibid. 2. It Rules pag. 95 3. It Retaines and holds the heart with it pag. 97 4. It quiets the heart so farre as it is attained ibid. 2. Hope is weakned pag. 99 The decaies of hope are 1. In the certainty of it ibid. 2. In the Acts of it Desire pag. 101. Expectation pag. 101. Three things for the tryall of these ibid. 3. In the efficacy of it expressed in foure precious effects of hope pag. 102 3. Delight in God is lessened pag. 104 This may be knowne 1. By forgetfulnesse of God ibid. 2. By excessive delight in vanities pag. 105 3. By unwillingnesse to walke with God noted in five things pag. 106 2. Consider those Affections that have for their object sin and things carnall there is a change in them pag. 109 1. Hatred of sin is abated pag. 110 This may be knowne 1. If occasions of sin be lesse disliked ibid. 2. If the Law be lesse loved pag. 111 3. If there be lesse prayer against sin pag. 112 2. Griefe of sin is lessened pag. 113 Thus of the first Rule to judge Desertions CHAP. 12. The second Rule to judge of desertions 2. Consider the increase
is he building and preparing him to be a more excellent structure The gardiner digs up his garden pulls up his fences takes up his plants and to the eye seemes to make a pleasant place as a waste but wee know he is about to mend it not to mar to plant it better and not to destroy it So God is present even in desertions and though he seeme to annihilate or to reduce his new creation into a confused Chaos yet it is to repaire its ruines and to make it more beautifull and more strong The glory of the second temple was greater than the glory of the first Hag. 2.9 In the repairing of an house we see how they pull down part after part as if they intended to demolish it but the end is to make it better it may be some posts and pillars are removed but it is to put in stronger it may be some lights are stopped up but it is to make fairer lights So though God take away our props it is not that we may fall but that he may settle us in greater strength hee batters downe the life of sense to put us upon a life of faith and when he darkens our light that we cannot see it is but to bring in fuller light as when the starres shine not the Sunne appeares repairing our losse of an obscure light with her clear bright shining beams So then we see that though God doe forsake his people yet not totally not for ever not ceasing the affection of love but the acts and not those which concerne our being but such as concerne our well being As abundant quicknings and aid of grace victorious and triumphant power over sinne the cleare and satisfying testimony of his Spirit c. CHAP. III. Foure other considerations about desertions HAving premised these things in the generall I shall now come to the specialls to speake of these desertion in their severall kindes and first as they befall the godly Desertions as they befall the godly are of two sorts Withdrawing of 1 Influence of grace 2 Of comfort 1 Inward 2 Outward For all the complaints which the Saints doe make of Gods hiding and withdrawing himselfe arise from one of these three grounds or all 1. That God doth not carry on their spirituall life as he was wont 2. That he gives not that peace joy comfort assurance as he was wont A man may want Gods gracious presence in outward things yet enjoy his internall presence in the soule yea often there is most of God within when least without 3. That he brings them into outward straits and doth not deliver them Before I come to speake directly and particularly of these I will propose foure briefe observations about them 1. That a man may misse much of Gods externall presence in the sweet and comfortable way of his providence providing protecting and ordering all occurrents to contentment yet may enjoy inward communion with him his soule may be most abundantly animated and quickned with the Spirit when he hath most discouragements without yea God is wont when he gives least in the world 2 Cor. 1.4 5. to give most of himselfe and his people seldome have much of the fatnesse below and of the springs above at once as the sunne and the stars appeare not together But when hee shuts up all doores of hope and helpe in the world then he sets open the doores of heaven So Saint Stephen when hee saw nothing but death in the world Then saw heaven opened and Christ sitting at the right hand of God Acts 7. Such mercy found Iacob when he was a poore pilgrim in a strange land then he saw that heavenly ladder and the Angels ascending and descending as a pledge of Gods care and their readinesse for his good Gen. 28.12 The abundance of the spirit both of grace and peace is usually powred forth in a day of sorrow as when the dough which the Israelites brought from Egypt was spent God gave them bread from heaven And there are 2. causes of it 1. Gods tender love which is such that he will not add affliction to his peoples sorrow Because Gods love is such that he wil not adde sorrow to sorrow When therfore he is pleased in his wisdome to put a cup of affliction into their hands he is wont to give them also the cup of consolation when he casts them into outward straits he doth recompence it with inward inlargements The Church never had such full predictions of Christ and precious promises of great mercy as when the most dreadfull evils hung over her head as appeares in the prophecies of all the Prophets And the faithfull usually finde their worst dayes their best dayes and when they meet with troubles they find most peace This the Apostle witnesseth As the sufferings of Christ abound in us so our consolation also aboundeth by Christ 2 Cor. 1.4 And though our outward man perish yet our inward man is renewed day by day g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 die die ut Tertul. legit in li. de resur carn i. e. quotidie Vid. Esti com in lo. 2 Cor. 4.16 2. The capacity of the soul is widened The capacity of the soule is inlarged in affliction and enlarged in affliction heavenly communion with God is sweetest in an evill day and the soul longs after God that in him it may finde all supplyed which it wants in the world Now the more God stirs up desires of himselfe the more the soule is prepared to communion with him and the more it hath of him the hungry man eats most and hee that is most athirst drinks most When the life of nature and sense is cut off the soule seekes a life in God and is much in all endeavours of injoying God now she seekes him in prayer she enquires for him in the word and by all meanes reacheth hard after him So David when he was in the wildernesse panted and breathed after God hee prayeth hee cryeth his thoughts are with God all the day yea in the night he meditates upon him and saith he My soule followed hard after thee Psal 63.8 2. One may want the comforting presence of God yet have the quickning presence One may want inward comfort yet not be deserted in respect of the influence of grace the tenure of grace and peace is not the same a man may lose the sence of grace and yet retaine the life of it Though he be more happy that hath grace and peace yet hee may be as holy that hath grace without peace yea and as the clouded summers sunne yeelds more comfort to the earth than a bright shining winters sunne so when the soul is most clouded it may be most quickned when the light of Gods favour is hid the quickning heat of the spirit may most abound 3. He that loseth Gods quickning presence loseth also his comforting presence The comforting presence is never without the quickning presence
produceth better health and more strength and as the ball by falling downeward riseth upward and water in pipes descends to ascend So the new man when it seemes to decay is still carryed on by the hidden Methods of God to encrease the plants are as wel profited by the nipping blasts of winter which cause not onely the fruits but the leaves also to fall as by the warm beames of the Sun in Summer a Christian is a member of a thriving body in which there is no Atrophie but a continuall issuing of spirits from the head Eph. 4.16 Col. 2.19 every part is supplyed by the effectuall working of the Spirit of Christ so that the influence that tends to life and growth is necessary and certaine But there is another influence of the spirit which I call Arbitrary But the arbitrary influence which is which is given and with-held according to the pleasure of God This is assisting grace Assisting grace or Gods gratious concourse with that habituall grace which hee hath wrought in his people I call it arbitrary because though all grace depend upon and flow from his good pleasure yet in this God is free hee hath more absolutely promised to conserve and encrease holinesse than to quicken actuate and excite that principle of life this he doth with great variations according to his good pleasure being more mightily present by the working and actuall aide of his Spirit to some than to others yea more to the same man at some times and in some conditions than in others sometimes the same Christian is as a burning and shining light sometimes as smoaking flax the Spirit bloweth where it listeth Iohn 3. sometimes he fills the soule with fuller gales sometimes again she is becalmed a man hath more at one time than at another This assisting grace is to actuate This assisting grace is to regulate This assisting grace is to corroborate Actuating assistance h Cum nulluÌ„ agens secunduÌ„ agat nisi in virtute primi sitque caro spiritui perpetuo rebellis nonpotest homo licet jam gratiam consequutus per seipsuÌ„â—perari bonuÌ„ et vitare peocatuÌ„ absque novo auxilio Dei ipsum moventis dirigentis et protegentis quamvis alia habitualis gratia ad hoc ei necessaria non est Vid. Aqui. sum 1. 2 ae q. 109. d.g. Cumel varias disput t. 3. disput 2. conclus 1. dub 1. conclus 2. optime Parisiens c. 1. de tent resistent Alvarez de auxil grat disp 88. num 6 7. c. 1. By exciting is that by which God carrieth his people Which is 1 to actuate to action and fruitfulnesse causing that inward seede which he hath sown to bud and beare This God worketh first by exciting and blowing up that latent sparke of grace in the heart Grace is an active thing yet needs to be excited because of the indisposednesse of the subject in which it is as fire though it be apt to burne and is very active yet when it is in wet wood it needs blowing up because it meeteth with strong opposition in the subject wetnesse of the wood which gives checke unto the active spirit of the fire and besides this contrariety in us in whom the flesh lusteth against the spirit so that without assistance we cannot do the Good that we would Gal. 5.17 there is an externall impediment Sathan assaulting with all possible quench-coales that he may cast a damp upon the soule Therefore we need to bee quickned by a continuall influence i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Odys 3. and this God is pleased to give to his servants Ieremie found this working of the spirit to quicken and stir up his graces which began to flagge impatience and passion began to stifle his zeale and readinesse in his ministery but God came in to help him and blowed up the sparke so that saith he It was in mine heart as a burning fire shut up in my bones and I was weary with forbearing and I could not stay Jer. 20.9 When this is denyed there is much deadnesse and dulnesse and slumber in the soule that a man shall see it is not with him as in former dayes when the Lord was more graciously present and assistant to him 2. By enabling to act It is not enough that God hath given habituall grace By enabling or that we be excited and come to the bud and blossome of holy desires holy dispositions and holy resolutions but we need still the help of his power that these blossomes faile not but that we may bring forth the fruit of action as in a tree there is a seminall vertue of bearing yet except it be helped by the influence of the heavens it cannot bring forth fruit It is God that giveth not onely to will but to doe Phil. 2.13 There is a power of God which worketh in those that beleeve Eph. 1.19 Col. 1.18 and according to the working of this power is a Christians fruitfulnesse when God is pleased to put forth his hand to take hold of him to draw him and enable him hee runnes with joy and speed in the wayes of God his affections are enflamed his heart is prepared and he is apt to doe good and receive good and walkes with delight with God but when God shuts in his wonted mercy then hee walkes heavisy and now his soule is full of complaints I would but cannot there are desires and good inclinations but they come not to perfection the soule conceiveth and travelleth with purposes and saith I will looke to my wayes that I offend not I will pray more and mourne more and doe more but it wants strength to bring forth therefore the godly cry for help which they need not if they had a sufficiency in themselves i Quid stultius quam orare ut facias quod in potestate habeas Aug. de nat grat c. 18. 2. Assistance is to regulate and order a man in doing good This is necessary for often there is much readinesse and life and aptnesse to doe good but yet much failing in the manner of it the same spirit therefore that directs to what wee should doe To regulate and direct in working teacheth how to doe it How often are the godly in that case that they would faine humble their soules and afflict them themselves yet know not how to doe it How often bent to other duties yet know not how to doe them in a spirituall manner k Remanet quaedam ignorantiae obscuritas in intellectu secunduÌ„ quaÌ„ ut etiaÌ„ dicitur Rom. 8. Quid oremus sicut oportet nescimus propter varios enim rerum eventus quia no sipsos non perfectè cognoscimê° non possumê° ad plenum scire quid nobis expediat ideo necesse est ut à Deo dirigamur protegamur qui omnia novit et omnia potest Aqui. sum 1.2 ae q. 109. a. 9. What the Apostle saith of one duty is
yet is in darknesse for his light is not the same light with the light of the Saints and the Saints though they see by a true light yet because it is weaker in some than others therefore there is such difference in themselves and in their lives yea in the same man there is great difference according as his light varieth x Vis Gulielm Paris de retribut Sanct. Twofold light It 's light makes men to be what they are This light in the Saints is two fold as the Moon hath a light in herselfe and a light from the Sunne so the godly have a light fixed and set up in them by the spirit as dwelling in them and a light which floweth from the Spirit of light as from an externall cause as he pleaseth and when he pleaseth to conferre it and as the Moone is very obscure if the streames of the Suns light be cut off from her so their habituall light is dimme and dusky if the communicated light from heaven cease The godly as they are made light and are taught of God by receiving opened understandings so are still in learning the Spirit revealing more and more the mysteries of godlinesse By the way I will in a few words explaine a little this enlightning work of the Spirit The spirit enlightens There are foure things in it 1 Removing impediments from the eye 2 Manifestation of the object 3 An application of the eye to the object 4 Holding it to the object 1 Removing of impediments of sight There may be light without in the aire By removing impediments of sight yet a house may be darke within because the light may be kept out by shuts And the Sunne may shine brightly and make all things clearly conspicuous yet the eye through the impediment of some humour or filme oppressing it may see but darkly if either externall light be dammed or cut off in the medium or internall light be hindered in the organ there can be no cleare sight now as he that draweth aside the shuts from before the windowes is said to make the house light and he that removeth the humour or filme from the eye to give sight so it is in this case which we have in hand When the Saints are first translated out of the state and kingdome of darknesse into a state of light They receive a minde to know God 1 Joh. 5.20 and they that were blinde receive a seeing eye But many filmes of lusts and mists of sinfull distempers are wont to darken their light therefore God is graciously pleased to helpe their infirmities and by his power to cure their distempers as by a precious eye-salve Apoc. 3.18 2 Manifestation of the object Manifestation of the object a Revelatio est vel ex parte potentiae per infusionem luminis vel ex parte objecti haec est 1 externa per verbum 2 Interna per spiritum immediate agentē in intellectum eique intellectualiter loquentis Baron apolog con Turneb tract 9. punct 6. §. 6. shewing himselfe unto the soule For as the best eye cannot see except things shew forth themselves so except he present himselfe and Jesus Christ and the things of his kingdome we cannot know them There are three wayes or media of spirituall sight The creatures VVord Sacraments Now doth not experience shew that you see more of God in these at one time then at another and one maine cause of this difference and inequality in apprehending God is the different manifestation of himselfe The same sermon is as a cleare vision unto one unto another as a riddle God shining to one in his ordinance and not unto another unto some The Gospel is hid and the light of it doth not shine unto them 2 Cor. 4.3 4. but unto others in the preaching of the same Gospel God that commands light to shine out of darknesse shines in their hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ vers 6. yea and as he manifests himselfe by an habituall light so by an actuall by which his people see all things more clearly at one time than at another it 's sometimes day with them and sometimes night 3 In this enlightning there is an application of the eye to the object Application of the eye to it The spirit as in other parts of the new man so in this gives both habituall principles and inward dispositions and also draweth those dispositions into act both a seeing eye and the seeing of the eye both the power and the act are from the spirit As in the body the eye hath a fitnesse in it selfe to see but yet the faculty or power and the act of seeing is from the soule for the soule actuates every part all our conceptions and apprehensions of spirituall things are formally the acts of the renewed minde but originally they are from the spirit which stirs up and strengthens the minde to worke and directs it in working 4 Holding the eye to the object that it may not slip and wander from it Holding the eye upon it naturally our thoughts are very vaine and scattered and never more unsetled then when they are pitched on that which is good and this giddinesse and instablenesse of our mindes is a great impediment to our full comprehension and understanding of spirituall things as I shall have occasion more to declare anon Now the spirit comes with assistance to the tottering and straying spirit of his people and holds their eye and stayeth their thoughts upon their objects that the soule may drinke down knowledge more fully transient views let in but little light Thus you see what this influence of the spirit is upon the minde of the godly and by this you may better conceive how darknesse dimnesse befals the Saints in the time of desertion there must needs be an abatement of brightnesse of understanding where the mind is left clogged with fogs and mists of lusts lusts doe darken the minde as mud doth the water and as dust doth the aire and as glasse the fouler it is the lesse light it hath in it Blessed are the pure in heart for they shall see God not onely hereafter but here in the world Matth. 5.8 The secret of God is with them that feare him Psal 25.14 Prov. 3.32 A good understanding have all they that doe his commandments Psal 111.10 But when the heart is infected with pernicious lusts they corrupt the minde seducing deceiving and diverting also from all serious study of and enquiry into things spirituall In like manner when God doth not present himselfe and things spirituall how can it be but a man should be in much darknesse nothing can reveale God but himselfe as the Sunne is not seene but by her owne light and when God hideth himselfe all things are hid he seeth lesse in sinne in grace in Christ in the Gospel in all things that seeth
if he to whom it is brought cannot read it he will not beleeve him or accept him Now God hath revealed himselfe by the creation Rom. 1.19 20. all the creatures are as so many witnesses to reason it selfe that there is a God which made all but reason is deafe and heares not That sound that is gone through the world Psal 19. or heares it so weakly that it cannot settle and quiet it selfe in this truth that God is and that he made the worlds so that our faith even in these things is not onely from the light of nature but also and especially from the light of the spirit and according as this light is afforded more or lesse so doth our faith vary in it's operation by the weaknesse and blindnesse that remaines upon the understanding though it be renewed the minde is disabled to answer these various and snarling objections which are conceived in this fruitfull wombe how many reasonings and strange disputes doth the carnall minde when it is left to it selfe forge against the truth which doe so cloud and puzzle the soule that it is often strangely foyled As those Gentiles being left of God became vaine in their imaginations Rom. 1.21 So the Saints themselves when God shutteth in the light of his spirit are full of dangerous reasonings entangling thoughts the Psalmist beholding the manner of Gods dealing with the wicked and with the godly that they prospered and these were asslicted from hence argues so strangely that he had almost beene soiled but that God did guide him with his counsels and upheld him by his right hand Psal 73. So Moses though God had told him what he would doe for the provision of his people consulting with reason had this answer from it Can God prepare a table in the wildernesse Num. 11. I need not insist upon instances of this nature the minde is very active and quick in working and is able to lose it selfe in doubts and perplexing reasonings but it is not so able without divine assistance to untie her knots and to free her selfe 2 Cause is Satan whose worke it is to molest the Saints Satans working he is full of all knowledge so that he knowes how to weave the most subtilenets to toyle the soule and he hath a way into a man by the phantasie where he is able both to keepe the thoughts working upon some strong imagination and ensnaring reasoning and to suggest new hence it comes about that a man is so mightily and uncessantly pursued with doubts and strong workings of unbeliefe that there is scarce an article of his faith so rooted in him but by these blustering and tempestuous winds it is at one time or other much shaken These then are the causes of the new and strong working of incredulity Atheisme which as it seemed by former force and power of supernaturall light to have beene buried doth in a time of desertion rise up againe to the great affrightment and disturbance of the heart CHAP. XI Of the change and alteration of affections in case of desertion where is spoken of love hope hatred c. with their sad abatements THe third change which a man deserted may finde in himselfe Third change in one deserted is in his affections in respect of his graces is in the affections these are the pulses of the soule by which judgement may be made of the state and temper of the soule the affections are but severall acts and motions of the will according to the quality distance and absence of objects presented to it And the will is the principall subject of holinesse herein the graces are most scituated and planted this is the throne wherein they reigne and rule so that the affections do much discover the state of a man grace hath its birth in the understanding but her seat in respect of the greater part in the will it is seminally in the minde actually and formally in the will especially therefore as I said the will is much to be observed in its tempers and inclinations and motions which are the affections of the soule as we call them Now these affections I referre that I may instance in particulars to two heads according to the principall objects of them which are 1 God and things spirituall 2 Sinne and things carnall As the heavens are moved upon her two poles so the affections are conversant about these two objects First of the affections which looke upward and have God and Christ and heavenly things for their object These affections are all comprised in love g Aquin. 1.2 ae q. 28. a. 6. as among the disliking affections hatred doth vertually contain the rest as griefe fear anger c. so in the liking affections love doth comprehend the rest of that kinde as desire delight joy hope c. these being but the children of love or severall acts of love Now the acts of love towards God and things above are principally three 1 Desire 2 Hope 3 Delight By desire and hope love extends it selfe towards God as absent by delight she enjoyes him as present Desire is love in motion Delight is love in rest Hope is Love having motion in her rest and rest in her motion and in expectation there is neither perfect rest nor perfect motion 1 Desire There will be a great change in this Desires abated so that when God denieth his wonted influence for what is desire but the soules following of God and there is a decay in this proportionable to the abatement of Gods drawing for so far only as God draweth we follow Cant. 1.4 Ioh. 6.44 The abatement of desires will shew it selfe in two things 1 There will be lesse prayer and endeavour to enjoy God Prayer is the presenting of our desires to God there is lesse prayer and endeavour and he that is full of desires is full of prayers the soule that longs after God breathes out many sighs and prayers and teares unto the Throne of Grace and is ever reaching after him h Non requiescit amor in quacunque supersiciali adeptione amati sed quaerit amatum perfecte habere quasi ad intima illius perveniens c. Aqu. 1.2 ae q. 28. a. 2. that it may apprehend him Phil. 3. If God be present it hangs upon him with humble entreaties not to depart from him if absent he flieth after him with mournfull complaints and cries that he would returne to him he cannot be answered or quieted if he finde not the losses and ruines of his spirit to be repaired But where the heart is still and silent in her evils over run with darknesse deadnesse earthlynesse and other like dolefull evils and yet puts not up her prayers or if prayers yet not cries being either no suter or at least no begger but quietly contents her selfe in her way here desires after God are very low The like may be said of all endeavours desires are active if you are become more slacke and
to each other by kinde entreating of their Ambassadours Judge thy selfe if thou hast been formerly fearfull jealous watchfull but now art growne heedlesse bold ventrous yea not only lesse fearing occasions of sin but also more delighting in them it is a sure sign that the temper of thy spirit is corrupted thou art growne worse 2. The law of God is lesse loved there are two branches of the law precepts The law lesse loved and prohibitions and our natures will more easily imbrace the one than the other we many times are content to doe much if the law require this or that we yeeld and consent to it but to be limitted and barred is most distastefull when men love their sins though they like not the law prohibiting those sins And looke into your selves for so strangely doe the regenerate sometimes degenerate that sometimes it is a displeasing thing that there should bee any law to crosse and thwart their desires and lusts yea to be angry with them that hold this law unto them so good Asah was overtaken 2 Chron. 16. the Seer struck at his sin with this sword of the spirit Asah stands up in defence of his sin and smites the Seer oh how far may the heart goe out from God what a thing is this that a renewed man should so farre decline as to love that which God hates and so to love it as to reject God to harbour it and to say in his heart oh that there were no bonds that I might be free oh that I had my will then would I repeale that law and returne to sin Lesse prayer against sin yet this is sometimes found but it is a signe of a man much estranged from the life of God 3. His prayer will be lesse against his sin that which we hate is our burthen and so far as the soule hates it it desires to be freed from it m Est intentio odii no cere nec cessat in laesione peccati sed in exterminio Gul. Paris de Rhet. Divin c. 23. Vere poenitens est Iuratus in mortem peccatorum ib. See how the Apostle cryeth out as a man tyred with the chaines of a grievous bondage Oh wretched man that I am who shall deliver me from this body of death Rom. 7. Yea and when hee felt his sinne stirring hee prayes and prayes and prayes againe to heaven for help 2 Cor. 12. There is a praying against sin while yet the heart is towards it but it is fearefull mockery of that Majesty to whom wee pray it may be a mans case that the power of conscience may enforce and extort prayer for subduing of sin and yet the power of sin may be such that it may hold the heart in the love of it But if you slacke in the sincerity and fervency of your prayers for mortifying grace you have abated in hatred of sin In the next place comes griefe for sin a grief rising and springing from the bowells of love to God this is a speciall grace which as it is from God so it is honoured with the promise of Gods presence For thus saith the high and loftie one that inhabiteth eternitie whose name is holy I dwell in the high and holy place with him also that is of a contrite and an humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones Isay 57.15 As when the streames are shallower it hath lesse of the fountaine so the lesse godly sorrow the lesse of God u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverb graec when a man is not so frequent in humbling his soule nor so full of griefe when sins wounds are not so grievous as they have been he hath no cause to 〈◊〉 downe and lament his case for God is departed in a great measure from him CHAP. XII The second rule to judge of Desertion is taken from the increase of sinne where how the increase of sinne may be knowne THe second rule to guide in the judgment of this matter whether a may be deserted or not is the consideration of his sinnes where sin is increased there is lesse of God sin is contrary to godlinesse and the nature of all contraries is that the intention and increase of the one is the remission and decrease of the other as in the ayre when there is most darknesse then there is leas◠light when the spirit of holinesse is present in his powerfull working then the power of sin is weakned but when he withdrawes his influence then sinne breakes out as when the Sun sets then the beasts that lay before lurking in their dennes come forth with roarings and howlings for their prey and as when the King is gone out of his kingdome then the trayterous rebells who before concealed themselves rise up in armes to work their wils And it must needs be that upon Gods departure and his ceasing the acts and operations of his power in the soule When God departs sin increaseth that sin must revive and returne upon a man with a renewed strength and prevaile much For 1. First Satan is vigilant For 1. Satan takes the opportunity and takes his time to doe all the mischief that he can when God leaves a man he seekes to make a re-entry as theeves break open houses and pill and spoyle in the absence of the master And indeed when God thus leaves the soule there is not a meere Desertion onely but a tradition also of a man into the hands of Sathan God permitting him to deale with the soule in a sort as with Iobs body to lay his hand on them to spoyle them to smite them with many soares and though he cannot slay them yet he may much hurt them so that they come out of his hands as the man in the Gospell that fell among theeves and was robbed and wounded and left half dead Luke 10.30 2. Sinne is potent Sinne is a potent thing it hath indeed many things against it but more for it and onely God above it so that if God cease to watch and keepe the heart in his way and to keep down this monster it will be stirring Take a short view of the power o◠sin It is compared to an husband which overcomes by kindnesse to a Lord which prevailes by power yea it is compared to the things of the greatest power it is called a Conquerour leading all in captivity a tyrant holding all in bondage a King holding all in subjectiō and draw near and see the strength of it Consider the City that she is mured in it is man an active creature and as fire is more fierce in gunpowder that in wood and rebellion stronger in a generall than in a peasant so sin is stronger for the subject of it hence it come that the devils exceed man in wickednesse because their natures are more active and more potent sin also is in the whole man therefore as fire that hath hold in every
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
see all that God hath done looke into this visible world who could have by wisedome framed and ordered every thing in that order and beauty as all things nowstand by his hand yet this is the great foolishnesse of the world men thinke they can order things better for themselves then God hath done and this very principle is the maine roote of all the strayings of men But suppose a ship at sea in the windes among many rocks whether were it better that the By lot who is skilfull should steere her or the passenger who knoweth not his way Consider that good and evill are hardly knowne they many times are veiled with such visages that there need wisdome to discerne and it is alwayes safest to follow the greatest light your wisdome is but borrowed it is but a drop from that Ocean of wisdome which is a him who is wisedome and it was given you for this end that you might be ordered by his wisedome to the true and to the greatest good as the eye in the body was given you not to be a sole and sufficient guide to the body but that by it you might be capable of the light of the Sunne without which the eye cannot see therefore it is folly to be ledde by your owne spirits and not by Gods 3. You crosse your hopes You crosse your hopes and prayers for it is in vaine to aske or expect any good but in the way of good b This is to doe as those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. apud Laert. l. 6. Beat◠quippe vult esse etiamsi non sit vivendo ut passit esse Quid est ba◠voluntate mendacius Aug. de Civitat Dei l. 14. c. 4. apud Camd. collat Amic God that undertakes to save you hath shewed you the way now if you refuse the way you refuse your owne good Psal 73.24 Thou shalt guide me by thy court sells and so bring me to thy glory 4 You refuse to doe what you must doe You must doe it at last when God speakes he will not bee denyed if you stand out now he will have it out another way he will have it out in repentance and mourning and though now thy heart be not bowed to doe thy duty he will make thee repent thy folly before he will put up such disobedience Secondly you sin against the Spirit Secondly sin not against the Spirit by doing lesse then you should when you doe lesse then is clearly due when you doe not as Caleb who followed the Lord wholly Numb 14.24 Josh 14.14 When like ill debtors you pay something but not the whole Thinke not that it is enough for you to be doing good for you may as well sin in doing good as in doing evill Lesse is done and indeed a good man sins more in good then in evil Now note that the deficiency of a man in doing good is from a twofold spring 1. Insufficiency of strength 1 From insufficiency 2. Malignity and sinfulnesse of heart In the former you are like a sick man that cannot do what he would 2 Malignity These differ in the other like an idle man that will not doe what he can The difference in these two is 1 That when a man comes short out of weaknesse there is a present willingnesse his heart yeelds all he consent◠fully to the demand of God and grieve that hee cannot doe what hee would Rom. 7. 2 It is not imputed unto sin God will not charge the defect upon such as are his because they are not under the Law but under Grace Rom. 6. But voluntary neglects he will require at your hands It is certain all the other Churches were found defective and did not all they should as well as Ephesus but this was that which brought Ephesus under the rod because she did not what she could but was voluntarily deficient Sinfull defect Apoc. 2.4 And a man may be defective two wayes 1 By doing lesse for quality then h◠should Doing lesse for quality not putting so much into his duty as belongs to it or not bestowing the cost that he might but being slight formall heartlesse c. this is like unto their sin in Mal. 1.14 having in the flocke a male they offered a corrupt thing this provoked God unto indignation yea to execration against them God lookes for what we can Deut. 6.6 Eccles 9.10 so David saith he did I have prepared with all my might c. 1 Chron. 29.2 Common stuffe will serve for an ordinary house but if it be for a palace for a King then silver and gold and great art is used c Plut. de profect vir 2 By doing lesse for quantity then we ought Lesse for quantity God stands much upon quantity because all our ability is from him and to curtaile his service is a dishonour to him for it detracteth from his greatnesse and sheweth what little respect the heart beares him when it puts him off with halfe short lame and curtailed duties we are wont to frame our actions and cariages towards men in a way proportionable to their quality our deportment unto a King is such as may declare a stamp and impression of his Majesty in the heart God is sensible of this disesteeme see how hee pleads with them Mal. 1.8 If ye offer the blinde for sacrifice is it not evill And if ye offer the lame and the sick is it not evill Offer it now unto thy Governour will he be pleased with thee or accept thy person saith the Lord of hoasts and ver 14. Cursed be he that having a Male c. For I am a great King saith the Lord of hoasts and my Name is dreadfull among the heathen And again if God should not bee strict in the quantity of his service religion in time might come to nothing it would be so lessened and nibbed that in time there would scarce bee any memoriall of a God or any honour done unto him Here by the way let me take liberty to answer two Questions CHAP. XX. 1 Quest Since all come short of what they know they should doe and God imputes not that as sin to them that are beleevers How may a man know when his deficiency is imputed as a sin to him Answ 1 WHen his defect is voluntary he doth but little Signes of sinfull defects is not willing to do more he knoweth he should doe more but his will is against it God expects this at least When voluntary that though his people be unable to doe all yet they should bee willing hee will have all their hearts towards him and this David gave in charge to his son Solomon And thou Solomon my Son know thou the God of thy father and serve him with a perfect heart and with a willing minde for the Lord searcheth all hearts and understandeth all the imaginations of the thoughts if thou seek him he will be found of
they come from Heaven yet like plants that are carried out of their native soyle and climat keepe not their sweetnesse in a constant height a man warmeth himselfe at the fire and is refreshed but this refreshment weares off againe 2. In times of great afflictions the greatest comforts are usually found in sufferings then God opens himselfe 2 Cor. 1.4 5. The Martyres did shine like starres in the night of persecution and abounded most in comfort when filled most with troubles 3. In the Ordinances lively administred here so much is found that a man saith as the Apostle it is good to be here yea as Iacob This is none other but the house of God this is the gate of Heaven Gen. 28.17 * Tertul. l. de fugat Putat Iacobum hic vidisse Christum apud Cornel a lap in loc 4 In times of abundant sorrow and melting of heart God often in such cases breaks in with sweet effusions of peace as to Ephraim Ier. 31.18 19 20. 5 At the time of Conversion God often comes with extraordinary comfort many as one observeth came to Christ in their sins and went away renewed afflicted and went away comforted coming with an hell in their soules and going away with Heaven having a fulnesse of joy instead of a fulnesse of feares I need not make farther instances the case is cleare that comfort may fule yet except a man lose that comfort which he ordinarily did enjoy hee is not deserted 3. It is an eminent losse 3. An eminent losse it is not every cloud that makes night but when the ayre is full of darknesse 4. Not a fit but a state of uncomfortablenesse when the Sun is set 4. It is not a fit of uncomfortablenesse but a state an eclipse of the Sun makes not night hee is not a poore man that hath a present want but hee that lives in want every cold blast makes not winter Secondly The Degrees the degrees of this uncomfortable state follow to be considered there are some nights darker than others and some winters colder than other and there are degrees of Gods withdrawing from the soule 1. Degree when his quieting presence is much abated When quickning is abated 1. Not so full as hath beene 1. Not so full God seemes not so friendly but lookes somewhat more strangely so that the soule complaines as Iacob I see your Father countenance that it is not towards me a before Gen. 31.5 When the soule come to God it findes not those enliveniâ— and refreshing visions and tasts the 〈◊〉 of consolation that was wont to bâ— filled is now but empty the heavens aâ—â— not so cleere his hopes are not so full his knowledge of his happinesse 〈◊〉 more obscured and feares begin to ovâ—â— flow the light of Gods face is darlened and the soule is troubled 2. Not so frequent 2. Not so frequent the visits of the comforting Spirit are more seldome God holds off as if hee were about to breake off from the soule it is a griefe when a friend goeth often by us and seldome owneth us so it is heavinesse when the soule complaines to use the words of Iob in another sense Lo hee goeth by me and I see him not he passeth on also but I perceive him not Iob. 9.11 Time was when the soule had good newes from Heaven every day but now she is like the wife who when her husband is gone far from her heares but seldome from him returnes are not so quick at a great distance God is so sparing in manifestations of kindnesse that the soule thinks it long How long wilt thou forget me oh Lord for ever how long wilt thou hide thy face from me Psal 13.1 Is his mercy cleane gone for ever doth his promise faile for evermore will the Lord cast off for ever and will hee be favourable no more Hath GOD forgotten to bee gracious hath hee in anger shut up his tender mercies Psal 77.7 8 9. My soule fainteth for thy salvation I hope in thy word mine eyes faile for thy word when wilt thou comfort me Ps 119.81 82. 3. Not so permanent 3. Not so permaneÌ„t God comes and goes the day of their peace is often overcast the comforts which did flow ebb againe the soule is grieved as much with Gods sudden departure as delighted in his gracious presence it hath not so constant health but is well onely by fits the soule that was as a dwelling-place to her friend is but as an Inne now Hee whom shee loves comes rather as a stranger and as a passenger than an inhabitant so that here you may heare the Prophets complaint Oh the hope of Israel the Saviour therof in the time of trouble why should 〈◊〉 thou be as a stranger in the land and 〈◊〉 way faring man that turneth aside to tarry for a night Jer. 14.8 Comfort come like thin clouds that yeeld sweet showers but are soone gone the gourd whose shade was sweet soone withers thâ— heart is become like a cracked vessel which though it receive much yet holds but little the waters of life run out as fast as they come in The second degree of desertion and uncomfortablenesse Degree Much quickness but no quietness is when there is much quicknesse but no quietnesse grace lives but peace dies the soule is so farre happie that it seekes what it hath lost but herein unhappie that it finds not what it seekes it thirsts but drinkes not it runnes but obtaines not holiness is in flourish but it is the winter of comfort David was full of holy affections even when he was empty of consolation when is the heart in better case then when it cals inquires runneth weepeth sigheth cryes after God yet in such a case a man may want all comfort the richest ships may wander in the darke and be tossed in the storme sometimes a father will frowne upon the best and dearest childe the most living Christian may lay himselfe out for dead Ps 88. Grace and peace are not linked in indissoluble society these lovers may shake hands and part And the more a man abounds in grace the more grievous it is to want the comfortable presence of God a fathers frowne and such a fathers frowne is bitter to so filiall a spirit strangenesse to strangers is not strange but to lovers it is grievous But it is a lesse evill in it selfe when God is with the soule quickning it though he doe not comfort it then when God leaveth it in uncomfortable deadnesse though it be more bitter to sense yet in reason it is worse when comfort ceaseth and grace sleepeth at once 3. Degree when both are gone Degree When neither comfort nor livelinesse but a night of darknesse and wofull deadnesse covers the soule when hope and love are both in a damp so that a man is as farre from a holy and living state of heart as from comfort neither joying nor desiring but being fallen from the
bee right or no But now wee see often times that even men that have much grace and quick sighted understandings are much in feares of their owne estates and have given themselves for hypocrites unsound yea dead yea damned men reade Psal 88. and there see Heman as a sad instance of such an heavy condition Grace lyeth often so hidden that they that seeke it cannot finde it in themselves p Habitus fidei est secundùm Theologos medium incognitum saepe enim non sentitur Baron apod ad Turneb Tetragon 4. Consult that text Rom. 8.16 The Spirit it selfe beareth witnesse with our spirits that wee are the children of God Besides the streame of Interpreters who give testimony to this testimony of the Spirit let the place it selfe be considered 1 The Text In which there are three things which come in as props to this truth 1 The Spirit witnesseth with our spirits q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are two distinct witnesses our spirits that is our conscience or understanding renewed and Gods Spirit God keepes the course which himselfe appointed that in the mouth of two or three witnesses every thing shall be confirmed 2 The Spirit himselfe r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non idem Spiritus qu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Erasm vis Estium sometimes the graces and gifts of the spirit are called the spirit as Iohn 1.15 Acts 6.5 1 Cor. 14.32 Gal. 3.2 But so it is not to be taken here ſ Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the spirit in this place is the Holy Ghost himselfe for so it is expressed not the Spirit but the Spirit himselfe t Non modo vox praestiti charismatis sed praestantis illius paracleti Chrys Non solius charismatis vox est sed donantis Spiritus Oecumen the graces of the Spirit are witnesses as every effect is a witnesse of its cause so God left not himselfe without witnesse to the heathen Acts 14.17 but by his workes did declare himselfe so Christ saith his works be are witnesse of him Iohn 5.36 But this is not all the testimony which the Spirit gives to the Saints but himselfe doth it saith the text 3 With our Spirits There is the particular application of the Spirit it is not thus the Spirit witnesseth that those that beleeve are sonnes as if it were onely a testification of the truth of the Gospell but it is thus the Spirit witnesseth with our our spirits that we even we are the Sonnes of God 2 Consider the Context the thing which the Apostle for their comfort would prove is that they shall live v. 13. but how doth he prove it because they are sonnes ver 14. and that they are sonnes he gives a twofold evidence 1 The Spirit of adoption by which they cry Abba Father But they might say may not men be deceived and claime a childs place with God when he is a stranger therefore he addes secondly the Testimony of the Spirit The Spirit himselfe beareth witnesse with our spirits that we are the sonnes of God As if hee had said you have a sure ground of assurance u Si homo Angelus Archangelus aliquid promiserit forte quis dubitaverit suprema vero essentia Spiritus Dei testimonium nobis intus perhibente quisnam dubitationi locus Chrys apud Par. for not onely your owne spirits but God with them joynes in testimony that ye are children But concerning this testimony note 1 That all the Saints have it not at least in such a measure as to settle the heart clearely in this perswasion that they beleeve and are children nor is the testimony of our owne spirits alike in all but as the graces are more evident and conspicuous so is the testimony clearer and herein differs the testimony of Gods Spirit and our spirit our spirits give testimony according to the measure workings and evidence of our graces but the Spirit of God gives often lesse testimony to the best Christians and all have it not at least not in a satisfactory degree 2 It is a testimony which for ought appeares in the word may cease they that have it may want it though it be true that when once the testimony is obtained though it abide not it selfe actually and alway yet the efficacy should so that it is weaknesse to doubt againe because it is the voyce of God a judiciall sentence 3 It may bee discerned from all phantasticall How this testimony is discernable from delusion or diabolicall Enthusiasmes 1 It discovers it selfe in those that have it as the light of the Sunne doth difference it selfe from all other lights so that he that hath a full testimony knoweth it to be of God Ye know him for he dwelleth with you and shall be in you John 14.17 And it must needs be so else the testimony should not be sufficient for the question would still remain undecided concerning a mans condition It is as much to be regarded who speaketh as what is spoken x Tam refert quis quam quid Though a man heard a voyce from heaven or a voyce within him declaring and pronouncing his reconciliation and adoption yet except he know it is of God it will not satisfie As if a condemned man should have newes of his pardon yet except he know it is the Kings act it cannot quiet him 2 It is ever according to the word the witnesse of the spirit and of the word is the same there are two voyces or determinations or testimonies of the word the one is concerning the way the other concerning the end that is the word saith They that beleeve shall bee saved but then the question is who beleeveth to this the word answereth by describing what that faith is which saveth and so as the rule gives sentence of that which is to be ruled by it when the word and faith in the heart are brought together by examination the word eytheraccepts or rejects approveth or disalloweth of faith as it is in it selfe true or false but as when the gold is brought to the touch-stone though the stone may give it for true gold yet the examiner may want skill to perceive this testimony so it is in this case the word is the Law by which all are judged but as in a Civill State there is need of a Judge to open and apply the Law to particular cases so there is need of the Spirit to joyne with the word to give out not another verdict but that of the word which is made more intelligible by the Spirit not varyed but opened Still the testimony is the same so that the Spirit never looseth where the word bindeth therefore those that live in pride idlenesse or any other way of sin and pretend assurance of salvation given by the Spirit are deceived for if a man be such as the word condemnes there is no absolution from God while he continueth such