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
yea it works not onely an eclipse of favour but dissavour they vexed his holy spirit therefore he was turned to be their enemy and be fought against them Esay 63.10 we must not conceive that there is any passion in God therefore that we may cleare this matter note that the spirit may be considered as having a dwelling in us or others so it is subject to passion that is that which is of God that renewed and heavenly quality in the Saints may be molested oppressed vexed so the Saints may grieve themselves and they may grieve others doing that which brings disquietnesse of spirit and though this spirit be humane yet in a sort it is divine and when the renewed part is grieved we may say the spirit is grieved as that unpardonable sinne which is a malicious opposing of the knowne truths and heavenly graces in others is called the sin against the Holy Ghost How the spirit is said to be grieved as it is in it selfe and so it is impassible but yet it is said to be grieved 1 Because those things that are the effects of griefe in a man are sometimes done by him as God is said to repent Gen. 6. and it is said he cannot repent Numb 23.19 that is the forme of repentance which is a change of minde cannot be in him who is unchangeable but the effects of repentance are wrought by God and these being signes of repentance when God doth them he is said to repent as when a man undoeth what he had done it is a signe he repents so when God was about to pull downe the fabricke which he had raised it is said that God repented that he had made it In like sort God is said to be grieved when he doth that which men grieved by others use to doe that is when he chides rebukes withdrawes c. 2 Because the spirit may have cause of griefe that may be done which gives just cause of griefe and which usually with men works griefe now it is not every sinne which is said to grieve as every offence with man works a displicencie but onely greater offences and evils worke griefe Now the things by which the spirit is grieved Spirit grieved by may be referred to two heads 1 Dishonour 2 Disobedience 1 Dishonour honour is a tender thing Dishonour and by how much the greater it is by so much the more dishonour grieves t Malim de me dici nullum esse Plutarchum quam Plutarchum esse malum et pejus duco mala de Deo sentire quam Deum esse negare De superstit We dishonour the Spirit 1. Negatively when we give not that esteeme to his graces comforts ordinances promises influences that we owe especially if our defect be common as a King would take himselfe dis honoured if his proclamations embasses pardons favours should not be entertained with high respect especially by such as are not onely subjects to his power but the objects of his speciall grace and favour when the Sabbaths are not our delight the word our treasure the promise our joy Christ our life then is dishonour done to God who made these ours by his Sons bloud and reveales offers and seales them by his spirit 2. Spirit dishonoured First directly Postively so we may be guilty of dishonour two wayes 1. Directly 2. Occasionally 1. Directly 1. When we have low esteemes of the counsells and comforts of the Spirit By low esteeme of it when we accept them not gladly keepe them not diligently being such precious fruits of so inestimable mercy if a friend send to his friend his counsells of love and the tokens of amity and they be rejected he counts himselfe dishonoured much more in this case doe we dishonour him who is so glorious and so gracious 2. When we preferre other thing◠before him Preferring other things before it as the wisedome of the fles◠before his counsells and sinfull contentments beggerly treasures vanishing trifles before his comforts what greate dishonour then that the things of the world should sit in the throne and the things of God in the foot-stoole that the slave yea the enemy should have more respect than the supreame Lord 3. When we charge our failings upon the spirit Charging our failings on him as if a subject should father his bastard upon the Prince false opinions boasting that we are taught of God rash and precipitant fiercenesse calling it the zeale of the spirit licencious walking styling it Christian liberty lumpish unchearfulnesse titleing it godly sorow and presumptuous peace naming it the comfort of the spirit what is this but to father errour madnesse wickednesse and dull or sullen sadnesse upon the spirit which is a spirit of truth a spirit of holinesse and a spirit of comsort Putting spirituall things to base employments 4. When men put spirituall things to base imployments as when we use our knowledge or any gifts of ability spiritually to pride covetousnesse fraud or any worldly end u Lucernam sur accrndit ex ara sovis c. repentè vocem sancta misit rebgio sceleste spiritu culpam lues in phaedr fab l. 4.68 this is as if the sacred vessels in the temple should be put to common employments or as if we should use the royall robes of a King to act a play This was Simon Magus his sin Acts 8. who would gladly have purchased those rare gifts of the spirit Themistocles graecum a pud persas interpretem intersici jussit iniquum ratus graecam linguam in iesum Barbarorum convertere Plu. in Them that he might seeme some body and enrich himselfe and thus many even of the godly doe much offend putting forth their parts too much to their owne advantage now what is this but to serve thy selfe of thy God and to make spirituall gifts the price of worldly vanities and what dishonour is this 5. When we are ashamed of the spirit before men When ashamed of him as when we dissemble and hide our graces lest we should be scorned when we count it a dishonout to us to be judged and called spirituall or persons walking in the spirit were it not a dishonour to a Prince that a subject and servant should be ashamed of his master his livery and service this is greatly threatned Whosoever shall be ashamed of me and of my words in this adulterous and sinfull generation of him also shall the Sonne of man bee ashamed when he commeth in the glory of his Father with the holy Angells Mark 8.38 2. As the Spirit may be thus dishonoured directly The Spirit dishonoured indirectly when we occasion others todishonor him so also he may be dishonoured by us when we doe such things as occasion it As when by our faulty and unholy conversation we occasion men to thinke and speake evilly of God thus did they whom God taxeth Ezech. 36.20 23. Rom. 2.23 24. these things seldome goe unpunished if blasphemy
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
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
your love is lesse Quest How may I know that my delight in God is lesse By forgetfulnesse of God Answ 1. If you be more forgetfull of God for that which we esteeme we minde Excessive delight in vanities 2 If you delight more in the worlds vanities Heavenly delights and sensuall pleasures are contrary each to other There is a lawfull delight in the world consistent with delight in God yea for whom is delight in the world but for the heires of heaven he that is in his sinnes stung with the venome of his guilt and racked with the feares and clamours and terrours of an unquiet conscience can have no true delight in the world What sweetnesse is a mans dainties to him that feares he hath no portion in the bread of life What comfort in his great riches that looks to have heaps of eternall woes What peace in his faire dwelling who expects hereafter to live in the lowest hell What good doe those pleasures which are sowred with hellish horrors and dreadfull expectations of unsufferable paines for ever No no hee onely hath true pleasure who hath God for his God yet even they are subject to a carnall use of lawfull comforts which is when our delights are immoderate not used in that way and to that end that we may be more fitted to walke with God c. and when our delights are such the more they are the lesse is our delight in God a full delight in God deads the heart to earthly and carnall delights as in the pipes of water when the water hath broke a vent to it selfe upward it ceaseth to runne forward 3 Vnwillingnesse to walke with God Unwillingnesse to walke with God which lieth in five things 1 Hardly drawne to God A stone need not to be driven downward because that motion is sutable to it Hardly drawne to him and it affects the centre the Eagles flie willingly to their prey an hungry man need not either perswasion or compulsion to take his meat if you did delight in God as before what meanes your hanging backe from him and how is it that the counsels and thoughts of your hearts the pressing perswasions of the Word the strong motions of the spirit the shining examples of the godly the wise advise of faithfull friends the sweet enducements of precious promises the fad menacies of fearfull evills yea the heavy stroakes of an angry God yea the melting mercyes of a tender father yea the bleeding wounds of a crucisied redeemer I say how is it that none of these doe more prevaile with thee to a more ready walking with thy God this backwardnesse is hatefull l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Vnchearfulnesse in his presence Unchearefull in his presence people and service a man may soone see when a servant workes willingly in his masters service David when he had his delight in God delighted in all the waies of God Psal 119.16 24 35 47 70 77 174. it may be to be with God hath in times past been to thee better than thine appointed food but now thou comest to dutyes as to meales when thou hast no stomack what then more clear than this that thy delight is lesse in God 3. Uneavennesse and inconstancy in the way of God Uneaven and inconstaant when a man is in and out and constant in nothing but unconstancy it is a sign he is not well pleased with his way the soule rests in that which she fully likes all changes are from dislike for if a man had what hee would have in any thing he would not desire to leave it all uneavennesse in our walking with God argueth a distaste of the wayes of God and of God himselfe and it is great weaknesse to be drawne so from our selves and to be so tottering l Bene compositae mentis esseexistimo secum consistere secum morari Sen. 4. Easinesse to be drawne from God when a man is well pleased in his house Easily drawne from God or horse or any thing a small price will not buy it out of his hands therefore judge your selves when Satan comes and bids you such a price offers such a pleasure or such an advantage to draw you from that which happily heretofore the whole world could not have wonne you from and you easily and ordinarily are by this taken off from your holy course it is a signe your hearts are not so delighted in God as they were Loath to rise to the highest pitch of holinesse 5. Loathnesse to rise to the highest pitch of an holy conversation you have some hopes still but you can rest with the sad admixtures of sears some mortifying grace but you seek not for the fulnes of it some quickning grace but you strive not for the abundance of it you have some communion with God but you strive not to be much in it a man hath never enough of that which delighteth him much Now briefly of the other maine Object about which our affections are conversant while we carry this flesh is sin and carnall things there will bee a change in these in the time of desertion In a word that I may dispatch this I will instance in two affections 1. hatred 2. griefe These two goe together and they are ever of an equall height hatred respects the nature of sin griefe the proximity of it though we had no sin we should have hatred of it but if it were not neare us or in us we could not have griefe for it To begin with hatred which is a displicency against sin in the nature of it In Desertion hatred of sinne abated this hatred is founded in love and as love is either terminated on a mans self or on God such is the hatred of sin a man may have the former and yet bee without God that is he may hate sin as repugnant either to his nature so meek men hate contention or to their peace so men illightened hate it for the evil that it brings as shame sorow fears paines death hell But they that thus hate it love it their hatred is but respective but their love direct and reall though they hate the fruit they love the tree though they dislike the effect of sin yet they like the sin it selfe But true hatred is a displicency against sin it selfe g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet l. 2. c. 4. Signes of it 1. Occasions of sin lesse distasted and feared And since this is of God the more we have of it the more we have of God consider then if there bee not an abating of this is not thy heart entred into a kinde of league and amity with thy former lusts Quest How shall I know this Ans The occasions of sin will be lesse feared and distasted the occasions of sin are Harbengers and spokesmen of sin and where these finde better entertainment their sin is not so much disaffected Princes doe shew their loving respects
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
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
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