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
and propensenesse to sinne is the fruit of sinne Inclination disposition begets action and action corroborates the disposition sinne fostered and favoured and acted groweth stronger in the habit and still doth more dispose the heart to it as a sticke that hath beene in the fire is more apt to take fire againe so if thy heart be more bent and engaged to sinne if more easily drawne and overcome to sin sin is growne in thee 2 Action Action the more sins blossome in the disposition to it and beare in the execution of it the stronger they are spirituall weaknesse and declension appeares more by the acts of sin then the inclination to it for many have ability to withstand the externall act of some sins the lustings wherto they cannot withstand inward lustings whether they proceed from grace or sin are both in the regenerate and these lustings are as the commands of a master now as two men whereof one hath beene the other is his master may command a servant contrary things but he obeyeth his command to whom he is most subject so when the flesh and the spirit lust one against the other it is the doing of the will of the flesh that sheweth the power of sin when a man is led and walks in the power of the spirit though he cannot but lust yet he cannot so well fulfill the lusts of the flesh the victory of sin lieth not so much in the rising lusting oâ— the heart as in the fulfilling of it Rom. 6.16 a tree when it is cut downe will sometime sprout but it beares no fruit there is not strength to bring the bud to maturity therefore if you be overcome to commit sinne it is a signe that the renewed part is on the foot-stoole and lust in the throne that is weakned and this strenghthened for as in wrastlers both strive yet the victory is not in the tugging and contending on either part but in the casting he that gets the fall proves the weakest And in the acting of sin Power of sinne appeares in acting the power of sin appeares 1 When a man is brought under by a small tentation a small thread will pull a childe downe When tentation weake which will not stirre a man because the childe is weak and a master that hath his servant in much subjection will doe more with a word or a beck then another with much compulsion it was the Centurions power that caused his servants to be easily commanded I say unto one come and he commeth and to another goe and he goeth and to another doe this and he doth it Matth. 8.9 and he beleeved that herein was the greatnesse of Christs power That if he would but speake the word onely his servant would bee healed vers 8. So when small occasions of sin and small advantages and weake provocations can prevaile it is a signe of the power of sinne 2 When the acts are frequent Acts frequent ordinarily there are not many sparks without much fire and it is a signe the tree is very vigorous and full of life that is full of fruit when you are often overtaken and frequently foiled it is a signe you are much under the power of sin for all things as they are in operation so they are in being a full streame argueth an abundant fountaine and many children a fruitfull wombe 3 When the sins are such as have been of old subdued When the sinnes are such as were of old vanquished and long vanquished for if they had had thâ— strength in thee formerly why did they not work and prevaile as now It is evident that here is an awakening and reviving of lust where that from which thou wert delivered doth now again bring thee into such bondage 4 When the acts of sins are with lesse reluctance and more delight When with lesse reluctance Now sinnes power is enlarged for what greater power can be in any Soveraign then to have his subjects yeelding obedience willingly and without reluctance it may be the time hath beene when the motions of sinne have beene grievous and thou hast fought manfully by prayers vowes meditations watchfulnesse c. and if thou hast fallen thou hast fallen fighting with thy weapon in thy hand yea when thy sin hath had the upper hand yet thou hast fought being foiled and though over-born yet wouldest thou not yeeld but now thy sin comes upon thee as a Conquerour into a vanquished city where the gate is opened for him and no man holds up a sword against him if it be so with thee thy sinne hath growne upon thee 4 Consider the soile that feeds thy sinne Increase of sinne appeares by the soil of it the objects and that is the objects of sin which are as the earth to the tree or as the fewell to the fire as the oyle to the lamp if there were no riches in the world there would be lesse covetousnesse if no honour lesse ambition c. When the objects of sin doe more prevaile sin hath the greater strength the offer of the whole world by the God of this world was unto Christ but as musicke in a dead mans eares it was but weake because in him was nothing found John 14.30 and all earthly hopes and advantages prevailed not with the Martyrs because they were crucified unto the world and the world unto them If you offer to a dogge grasse or to a sheep flesh you availe not because there is not a principle in them not an appetite carried to such things sin may lie asleepe till he come to occasions of sin as a swine may keepe cleane if shee keep in the faire meadow and come not to the foule lanes lime when it meets with water sheweth its latent heat it was the sight of the golden wedge and the Babylonish garment that quickned Achans covetousnesse looke to your selves for sinfull objects could not worke upon you if you your selves had not corrupt affections and lusts to be wrought upon if you pile never so much wood in a chimney there will be no burning except there bee fire it was the strength of Davids wantonnesse that he was so ensnared with the sight of Bathsheba and the strength of thy sin will appeare by the operations of it upon the presence of sutable objects CHAP. XIII The third rule to judge in this case is from consideration of the meanes of grace THe third rule is the consideration of the meanes of grace In these God is wont to meet his people and to shew himselfe unto them Now by two things you may judge whether God hath withdrawne himselfe Consider 1 Consider what frame of heart you have to the ordinances What frame of heart you have to the ordinances when God intends a blessing he usually prepares the heart to receive it he keeps the method of the covenant and therefore works in his people the dispositions to which he hath promised a gracious presence
his Spirit I have spoken of this before but I will adde somewhat more here in discovery show men sinne against the Spirit Know therefore that thou mayest grieve the Spirit Grieve not the Spirit not onely by doing evill voluntarily against knowledge but also by omitting good remissenesse in good 1. By omitting of a knowne dutie By omission of duty when God sheweth you what is good and stands ready to helpe you if you walke not in your way you provoke him to leave you and because this is â—n evill so incident unto men through doth and worldly affections and distractions I will briefly declare 1. the sinfulnesse of it 2. For 1. It is sinfull It is a denying of Gods due the foolishnesse of it First It is a denying of God his due a withholding from him that which â— due to him as you are his creatures sovants children a people in covenant he comes not to you as that cruell sovant to his fellow servant Matth. 18.28 29. but he entreats and graciously moves for his owne he forgave you all your former debts and now though â—â— might demand the whole yet he is content to take it as you can pay it and will you now deny him the flesh calâ— and you yeeld the world command and you obey yet you are not debtorâ—â— these but to the Spirit Rom. 8.12 God comes with one hand to give as wâ—â— the other to take and he gives more to you then he demands of you â—â— gives you leave to aske him what sâ—â— you will Matth. 21.22 and is not bâ—â— ward to heare He doth not turne baâ—â— your prayer Psal 66.19 20. he nâ—â— have said upon your praying to him Solomon of Adoniah God doe so to â—â— and more also if Adoniah have not spâ—â— this word against his owne life 1. King 2.18 And if he should shut out your prayer what a sad case would you be in therefore be not of a withdrawing heart to deny God Consider further when you doe neglect and refuse to doe your duty you deny his Soveraignty and in effect you say as Pharaoh Who is the Lord that I should obey his voyce Exod. 4.3 and as those rebells this man shall not have dominion over us Luke 19.14 And your denying of God in this kinde Your denyal worse than the denyall of of others is worse than when the vicked and such as are forsaken of him doe deny him for 1. they stand not so â—ngaged unto God God hath not paid so deare for them You are more engaged he hath not done that good for them that he hath done for you they have not so given up themselves to him as you have done yet then they doe not what they know he visits their sin upon their heads God took the Kingly throne from that great King Nebuchadnezzar for his sin and so God dealt with his son Belshazzar the reason you may see Dan. 5.22 Thou O Belshazzar his sonne hast not humbled thy selfe though thou knewest all this 2. You deny God in a sinall matter You stand with God for a small matter having given up your selves to God if a man sue to a woman hetaketh it not so ill that she will not bestow her selfe upon him as being his wâ— that she denyeth him some particula duty 3. You have found muchgood in the way They never knew that of God not of his way as you have done they think it is a hard way and that God is an hard master but you have found much good 1. A gracious assistance God meeting you in the way with a gracious hand of help 2. A sweet recompence the work hath beene your wages it hath brought meat in the mouth There may be speciall and great finfulnesse in omission therefore it is very sinfull for you to withdraw from the way Secondly there be other particular aggravations of thesinfulnesse of this respecting the duty In respect of the duty neglect 1. In respect of the duty omissâ—â— becomes more sinfull When the duty is of great importance 1. When the duty is of great importance when much hangs upon it a 1. the dutyes of publick places Magistracy or Ministery for if such be neglected much evill followeth 2 the dutyes that have greatest influence into the life of a Christian as meditation searching the heart repentance c. If these be not done God loseth his due many other wayes because the spirit and life of other dutyes depends upon these all dutyes are necessary but some are of more importance there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things must be especially minded Matth. 23.23 Luke 11.42 2. When the duty is much enforced When much enforced by former resolutions by present impulsions 3. When muchgood hath come by it When you have found much good in it 4. When it is most facile in respect of ability and opportunity in such cases the disobedience of the heart is greater When most facile and so the sinne also is greater 2. In respect of the neglect the sinâ—ulnesse is encreased In respect of the neglect 1. When it is extended when volintarily a man lives in neglect of that he knoweth When extended 2. When not lamented the heart being not only stubborne Not lamented but secure senselesse impenitent in these cases this sin becomes exceeding sinfull and very provoking 2. Secondly as it is sinfull so it is foolish As you have seene the sinfulnesse so cast your eye upon the foolishnesse of denying God what he calls for 1. Against true reason In every voluntary action you have a reason that moves you a Voluntas est appetitus rationalis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. l. 1. c. 10. especially when two wayes are set before you now then consider what it is that moves thee to withdraw thy selfe from that unto which thou art excited of God what is it the shunning of any evill thinke then if the good which is in Gods way be not greater then all evill and if the lesse of God be not a greater evill thin all the evill thou shunnest or what is it the difficulty of the duty think the hast thou not found the way smooth doth not God offer his hand with the to the worke what is the worke to the wages or what is it to gratifie thy seâ— with some present advantage think then if any thing can be good with out God and if there be not a greater good in his way and if thou maist not have that very thing in Gods way which thou seekest out of it Thus you will finde that without reason you deny God 2. It is a leaving that way which wisedome and goodnesse direct to God hath devised the best way for your good his wisdome and goodnesse have conspired to prepare that way which might be best for you therefore to follow your owne counsells and affections before his counsell is folly
enemy comming upon us if the enemy had kept in his trenches and holds he had been safe but by comming out he fals into our hands the rats and mice in their holes are secure but when they shew themselves by comming out they are taken and killed when therefore the snuffe that you thought was extinguished smels and begins to burne againe it is that you may make surer worke in more full extinction Fourth false Rule Fourth false Rule Opinion of others Men are too much swayed by the opinion which others have of them if they be censured or rejected or discountenanced by such it takes deep impressions upon them especially if they be neare beloved wise godly such as know them there is a disposition in a man to be much affected with the judgement which he knoweth others to make of him hence come those inquiries into others breasts to see what strape we hold in their mirrours Strad de bello Belg. as the Emperour acted himselfe dead and caused his funerals to be solemnly performed his hearse erected his followers clad in mourning and himselfe carried as a dead Corps that in the meane time through a secret passage he might observe what respect he had in his subjects hearts Hence also arise suspitious and secret dejectments of minde upon conjecture of disesteeme and improbation of others hence also vain glorying and supercilious elation of minde upon the applause and fame which men have with others and indeed to be approved of men wise and good is both desirable and honourable the concurrence of their testimony is a glorious thing * Gloria est consentiens laus bonorum incorrupta vox bene judicantium de excellenti virtute Cic. Tuse qu. l. 3. And by the same reason the disfavour and ill opinion of such to an ingenuous spirit is an unhappinesse But sometimes there is too much weight laid in these things If the opinion and judgement of others were infallible reason would require that we should mould our thoughts of our selves to the modell of other mens opinion but others are not alwayes competent and sufficient judges in this case therefore as their sentence is not to be wholly neglected so it is not too much to bee valued God sometimes discovers his displeasure by stirring up his servants against men as when the master of the family will estrange himselfe from one he bids his children and servants to shew him no countenance if it be your case you should humbly and wisely consider it and say as David when Shimei reviled him The Lord hath bidden him 2 Sam. 16.11 Consider your selves and rest no way in the sentence which men give but appeale from them to the supreame Judge and study to approve your selves to God For he is a Iew which is one inwardly whose praise is not of men but of God Rom. 2.29 Fifth false Rule Fifth false Rule Not growing Men thinke they grow not and hence conclude sadly against themselves they thinke the time hath been when they thrived more in grace and that therefore they are in this deplorable state of which wee speake But here may be great mistake and for the reliefe of such let me propound some considerations tending to the rectifying of their judgement in this Case 1 The growth in some graces some Growth in some graces hinders the weake in discerning growth in others times to weake spirits hinders the discerning of growth in others besides that spirituall poverty and humility which I have spoken of the increase of light proves sometimes an impediment 1. The more light the more weight lyeth upon the soule concerning the matters of eternity which sometimes doth raise up care and solicitousnesse to that height that a man is disposed to feare and jealousie concerning his condition 2. The more light the more duties are discovered a Christian seeth not all his work at first God raiseth up his way to his eye by degrees as a childe is put at first to such things as are proportionable to his age and strength and as he groweth in yeares to more capacity and ability so hee is put on to greater things Now the godly finding still a disproportion in their strength to their worke think that they grow not as if he that taketh a measure of his height in a tree comming afterwards to measure his growth and finding that he doth not exceed yea scarce reach his marke should conclude hee hath not growne this were no good reasoning because the tree is growne also Or as if one that tryeth his strength by shaking a tree when it is yong comming some yeares after and upon triall finding that he cannot stir the tree more yea it may bee not so much should conclude he hath not increased in strength he should judge amisse not considering that the tree is also growne more strong and more unapt to be moved The taske of a godly man groweth his relations state temper calling company tentations and such like things cause great variations in his worke And God useth a gracious indulgence in not imposing so much in the infancy as in the progresse of his people and as many things are not imposed at first so the spiritualnesse anâ— exactnesse of duties is more and more discovered and hence it is that the godly labouring still with weaknesse and disproportion of strength do thinke though causelesly that they grow not 2 There are different growths There are different growths 1 There is a growth upward in hope peace joy 2 A growth downward as a tree that groweth in the roote so many growne humility and lowlinesse c. and hence as I have shewed they are apt to thinke meanly yea meaner of themselves then is meete a Crescente gratia crescit abyssalis vacuitas humilitatis ut mare cum ipsumintrant omnia flumina non reds dat sic nec ipsa imo quodest mirabilius de ipsa repletione ex nanitur c Guiliel Paris de morib cap. 10. p. 236. 3 There is a growth in bulk as who a tree groweth bigger 4 A growth in maturity as a childe which groweth a great while more â—â— bulk and quantity then in ripenesse and dexterity but afterward he groweth more in perfection of parts then extension of parts he groweth more strong active apprehensive wise So a godly man groweth at first much in the bulke of knowledge and grace but after these becomes more mature to know the things which he knoweth better more practically and vitally and to be able to doe what he did more spiritually and perfectly an apple for a time groweth bigger and bigger but afterward it groweth better and sweeter Now men not discerning this are apt to think that they grow not when they doe 3 Men often mistake in the judgement of their growths by being too hasty Men are too hasty in judging of growth the judgement of growth is by comparing ones selfe with ones selfe but if a man
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
true of all Wee know not how to pray as wee ought Rom. 8.26 Therefore the spirit helpeth our infirmities and by a gracious conduct leads us that wee walke aright as the Master guides the hand of a young writer to write according to his copie and as the father in leading his childe drawes him because he is unwilling helps him because hee is weake guides him because he is apt to lose his way so God is said not onely to draw Cant. 1.4 Ioh. 6.44 and to help Rom. 8.26 but to order and direct his people Psal 37.23 Psal 119.133 2 Thes 3.5 A Ship may be rigged and have a fitnesse to saile yet it wants a winde to move it and a Pilot to guide it 3. Assistance is to corroborate and fortifie in some eminent difficulty As suppose a man mightily assaulted by some strong lust armed with occasion 3. To corroborate in difficulties opportunity and Sathans strong power in such a case God is wont to underprop and shoare up the soule with strong aide also how should a bruised reed stand against such a blast m Cum via dura fuit jam tum mihi currere visus plus homine est Vas fragile mentis nostrae quo gratiae thesaurus continetur gravioribus tētationibus saepe concussum tandem frangeretur nisi auxilits divinis fulc iretur Greg. de Valent. t. 2. disp 8. q. 1. pun 6. Dei est eum qui stat statuere ut per severanter stet eum qui cadit restituere Concil Trid. sess 6 can 13. 22. ibid. vide etiam plura ibid. apud Aqun sum 1. 2 ae q. 109. a. 10. As a father when he seeth his childe like to be devoured by some ravenous creature makes supply of the childes weaknesse by his own strength The Apostle Saint Paul was in some great temptation Sathan had shot some arrow at him but God suffered him not to fall but told him His grace should be sufficient for him 2 Cor. 12. At another time Sathan tooke up other weapons assaulting him with the terrours of troubles and of death hee brought in an Emperor against him whose power and majestie hee thought might have daunted him but God was a pillar of strength to him that hee was not moved All men left him but God did not leave him The Lord stood by me and strengthened me 1 Tim. 4.17 In Afflictions also this assistance is wont to be afforded and in hard seasons The same Apostle also found God here he was put to many an hard shift for his living he passed through nakednesse and hunger and thirst and want which was able to have broken the heart of a man but saith the Apostle I am able to doe all things through Christ that strengtheneth me Phil. 4.13 Thus God is wont to stand by his servants in hard brunts but when he comes not with supplyes and aid they faile and faint temptations overcome them distresses overwhelme them difficulties daunt them Thus wee see what that arbitrary influence of the spirit is but there is another thing to be observed that Desertion is a suspension of the arbitrary influence which wee were wont to enjoy For note there is a twofold influence or assistance 1 Extraordinary 2 Ordinary The extraordinary is Assisting grace I extraordinary when in some extraordinary case God comes in with more abundant help leading the soul in triumph over all assaults mightily corroborating not onely valiantly to withstand them but also gloriously to conquer them This as it commeth upon extraordinary occasion so it ceaseth usually with it and the ceasing of it is not Desertion The ordinary assistance is that which usually a man hath in the course of his life Ordinary when this is abated and withdrawne then a man is deferted When a man is not what he was wont not so cheerfull ready constant in doing good when hee doth not nor can doe as hee was wont as time hath beene when hee lived more with God but now his heart is fallen from that heavenly communion with him he could formerly mourn bitterly in the remembrance of his finnes but now the heart is frozen and cannot relent he could have prayed with much affection and holy boldnesse but now the heart is cooled weakened straitned indisposed c. When it fares thus with a man he is Deserted But here I will adde a few Advertisements to guide the judgement in this point of Gods withdrawing his assistance Note 1. it is never wholly denyed 1. God never denyeth it wholy to a faithfull soule though some degrees of divine help be denyed so that the soul languish in a sort and sinke into a state of deadnesse and dulnesse yet there is life and that both habituall and actuall Gods clock never stands there is no such deliquium gratiae no such swoun of the new man in which all acts do cease It may be so ill with a Christian that he may fall from his first love in the acts of it in a great measure Apoc. 2.4 5. He may be much impaired that there may leeme to be but the remaines of what was before and these remaines also may be ready to dye Apoc. 3.1 2. But God will not quite depart he will keepe the root and the seed of God shall remaine in him 1 Ioh. 3.9 Yea and the husband man is ever in some measure dressing and pruning and watering the branches of his vine Iohn 15.2 Esay 27.3 So that though they may beare lesse fruit sometimes yet at all times they beare some a Christian may doe lesse but still he doth something for though he may lose some help from God yet not all If hee cannot beleeve with that fulnesse of assurance and joy as before yet he can pray or if he cannot pray as he hath done yet he can sigh and groan and mourn As a spring under ground if it be stopped in one place breaks up in another so the Spirit of Grace if it be stopped in some parts yet it sheweth it selfe in others Though the sunne yeeld not an equall comfort to the plants yet a constant comfort it retires sometimes in part never wholly yea God often withholds his quickning virtue from some one grace for the perfecting and quickning of another hee sometimes leaves faith in a poor estate so that it may be much darkened and clouded with unbeliefe and Atheisme to raise up feare to awaken to watchfulnesse to enrich with spirituall poverty that the soule may mourne more seriously and seeke more earnestly after God sometimes he takes off his hand that held downe some present lust and suffers it to shew it selfe in monstrous shape and rage to pull down pride and advance humility and put the soul more to seek to be strong in God 2. It is not every degree of suspension of assisting grace that layeth a man in this forlorne estate Desertion is onely when the abatemēt of life is eminent as one forsaken of God