A childe of light vvalking in darknesse: or A treatise shewing the causes, by which God leaves his children to distresse of conscience. The cases, wherein [God leaves his children to distresse of conscience.] The ends, for which [God leaves his children to distresse of conscience.] Together vvith directions how to come forth of such a condition: vvith other observations upon Esay 50. 10, and 11. verses. By Tho: Goodwin B.D.

A CHILDE OF LIGHT WALKING IN DARKNESSE : OR A TREATISE Shewing The Causes , by which The Cases , wherein The Ends , for which God leaves his children to distresse of conscience . TOGETHER WITH DIRECTIONS HOW TO COME FORTH OF SVCH A CONDITION : With other OBSERVATIONS upon Esay 50. 10 , and 11. verses .

BY THO: GOODWIN B. D.

IOB 34. 29.

When he hideth his face , who can behold him ?

Printed at London by M. F. for R. Dawlman and L. F. at the Brazen Serpent in Pauls Church-yard . 1636.

HONORATISSIMO DOMINO , ROBERTO , DOMINO BROOKE , BARONI BROOKE , de BEAUCHAMPCOURT , HEROI EXIMII ACVMINIS , SVMMI CANDORIS , PIETATIS AC LITERARUM , CULTORI , FAUTORIQUE OPELLAM HANC , LABORANTIS CONSCIENTIAE CONSOLATORIAM , IN PERPETVAE OBSERVANTIAE TESTIMONIVM .

DO : DICO : CONSECRO .

THOMAS GOODWIN .

To the Reader .

THat which drew these Sermons from mee , next to thy good , was to right my selfe . They were first preached eight yeares since ; and some notes thereof were , ( to say no more , ) dispersed into the hands of many , to my prejudice . They are here presented as they were preached , with little alteration or addition , in method , style , or matter : Onely to make up the Treatise more compleat , I entirely added , against the publishing thereof , that whole discourse about Satans part , and hand in these desertions , beginning at Chap. 6. In handling which , I trust I have not at all incurred that severe increpation of the Apostle , against curious speculations about angels , Col. 2. 18. of intruding into those things which I have not seen ground , and warrant for in the word . Sure I am I have endeavoured to follow the Schoole , in their Labyrinths herein , no further then I found a Clue of Scripture , and right reason , clearely guiding and warranting my way : Without which , I account the wayes of this old and winding Serpent , in his communications to us , to be as Solomon speakes , Prov. 30. 18 , 19. Like the way of a Serpent upon a stone , hidden , and past tracing , or finding out . And lest any of the weaker readers , especially those in distresse ; to whom more speculative , and doctrinall discourses , though about things practicall , prove usually tedious and unpleasing , should in reading that peece , be discouraged at the first : My advertisement is , that ( if they finde that part of the way craggy , or tyresome , which I hope they will not ) they would divert out of it , and come in againe at Chap. 11. from whence to the end , they shall finde what is more accommodate to their understandings , and conditions , and more practically speaking to your distresse . The blessing of heaven goe with it .

THO: GOODWIN .

THE TABLE . Part. 1. A Paraphrase upon the words . page 1. Chap. 1. The first and maine observation , That a childe of God may walke in darknesse . p. 5 § . 1. What it is to walke in darknesse . ibid. That thereby here is not meant . ibid. 1. Insin . ibid. 2. In ignorance . p. 6 But in sorrow and discomfort . ibid. 1. And that not of outward afflictions onely . ibid. 2. But chiefly inward from the want of the sense of Gods favour . p. 7 Proved by 3. Reasons . ibid. Chap. 2. The particulars of that distresse as contained in those two phrases , Walking in darknesse : Having no light . p. 9 1. What the condition of such an one is , ibid. § . 1. As exprest , 1. By having no light . p. 9. Light distinct from faith . ibid. A threefold light added to faith to cause assurance . p. 10 1. The immediate light of Gods countenance . ibid. Which a belever may want . ibid. Proved . p. 11 And how the want of it may stand with Gods love still continued , and with the reall influence of his grace . p. 12 2. The light of present graces . ibid. Which hee also may want . p. 13 Or 3. Light may bee taken for the remembrance of former graces , and evidences . ibid. Which he may want . p. 14 The reason of both . ibid. How grace may be exercised , and not discerned . p. 15 The reason . ibid. § . 2. What his condition is , as expressed by walking in darknesse . 1. To bee in doubt what will become of him . p. 16 2. Stumbling at all comforts . p. 17 3. Filled with terrours . ibid. Chap. 3. The efficient causes of this distresse : First , the Spirit : Whether he hath any hand therein , and how farre . ibid. The efficient causes of this distresse , three . § . 1. The Spirit : not the cause of doubting and despairing thoughts . p. 18 § 2. Yet the Spirit hath some hand in the distresse . p. 20 1. Privative , by withdrawing his testimony . ibid. 2. Positive , in 2. things . p. 21 1. By representing God angry through immediate impression of wrath on the conscience . ibid. 2. By shaking over us the threatnings of eternall wrath . p. 22 Chap. 4. How Satan and our hearts encrease this darknesse and distresse , by false conclusions from the Spirits worke : illustrated by the like in the illumination of temporaries : The Spirits worke in both compared . p. 24 Chap. 5. The second efficient cause of this darknesse Our owne Hearts : The principles therein which are the causes thereof . p. 29 § . 1. By reason of our weaknesse , as we are creatures ibid. § . 2. Of an innate darknesse , as we are sinfull creatures . p. 30 § . 3. Of carnall reason . p. 31 Which as in men unregenerate doth reason for their bad estate ; So in the regenerate , against the goodnesse of their estates . p. 32 How potent and prevalent carnall reason is with us ? p. 34 And how desperate an enemy unto faith , and the reason of it . p. 35 The great advantage carnall reason hath in time of desertion . p. 37 § . 4. Of corrupt affections which joyne with carnall reason in this : as jealousie , suspition , &c. ibid. The rise of them , and of their working in the heart . p. 39 § . 5. The guilt in our owne consciences remaining in part defiled . p. 41 Chap. 6. The third efficient cause , Satan : His speciall malice in this temptation , commission , accesse to , and advantage over us in this temptation , by reason of the darknesse in us . p. 44 Foure things in generall premised to explaine Satans working herein . p. 45 § . 1. Satan hath a speciall inclination to this kinde of temptation . ibid. The reasons . p. 47 § . 2. God may and doth give up his child into Satans hands , and permit him thus to tempt him . p. 48 Which permission is granted him , either 1. At Satans owne motion and request . p. 49 2. Vpon the ordinance of excommunication . ibid. Or 3. When that ordinance is neglected in case of some grosse sinne . p. 51 Yet this permission is with difference , from that giving up of wicked men to Satan . p. 51 § . 3. How able Satan is to tempt . p. 52 § . 4. That the exercise of this his power is much from the darknesse in us . p. 53 A double advantage that Satan hath over us in the exercise of his power in tempting us . p. 54 1. Of more neare and intimate accesse to suggest inwardly to our spirits . ibid. 2. Of fit matter and fuell in our spirits to worke upon . p. 55 Chap. 7. More particularly , how Satan workes upon those three principles in us : first on carnall reason . p. 56 § . 1. Satans abilities to invent falfe reasonings . p. 57 Encreased by so long a time of experience . ibid. And his continuall exercise in this great controversie in all ages . p. 58 Which of all controversies is the most subtile and intricate . ibid. § . 2. Satan knowes how to suit his falfe reasoning to all sorts of beleevers . p. 57 The conditions of men are exceeding various , and so are capable of severall sorts of temptations . p. 60 Satan fitly knowes how to apply his temptations unto those various conditions . p. 62 § . 3. Satan is able indiscernably to communicate the most spirituall false reasonings , and in such a maner as to make them take with us . 62 1. To suggest even the most subtile and abstracted reasonings about things spirituall . ibid. 2. To suggest them in such a maner as to deceive us . p. 65 § . 4. Satan is able to continue the dispute , and often to make replyes to answers made to his false reasonings . p. 67 Chap. 8. That Satan is able to worke upon that other corrupt principle in us . [ Guilt of conscience ] both how farre hee is able to know matter by us , in objecting against us ; as also to set on , and work upon the guilt and erroneousnesse of the conscience . p. 70 A difference betweene Satans sifting us in temptation , and the holy Ghosts searching us . p. 73 § . 1. How Satan is an accuser by charging the guilt of sinne upon the conscience . p. 74 And workes upon the injudiciousnesse of the conscience . p. 77 § . 2. This quaere discussed , how Satan may know matter against us to accuse us of . p. 78 A caution premised that it is Gods sole prerogative to know the heart . p. 79 1. In generall , Satan might lay to our charge , though in particular he know little by us . p. 86 1. In that he knowes what corruptions are in all mens hearts , he might by guesse object them to everyone . 2. By casting in a jealous thought from some one particular he knowes , hee might set the heart aworke to examine all the rest . 2. More particularly . 1. Hee may know all that another man can know of us . p. 87 As all corporeall acts done by bodily substances . p. 88 2. He sets himselfe to know what he can by us , by study and diligence . ibid. 3. He is or can be privy to all our vocall confession of our sins to God . p. 89 4. He is or can be present at all times and places , and so can accuse us , 1. Of all grosse sins outwardly committed . ibid. 2. Of neglect and deadnesse in duties . p. 90 3. Of a mans bosome sin . ibid. 5. From what hee sees outwardly , hee can guesse at inward corruptions . ibid. 3. Wayes . p. 91 6. He may further view the images in the fancy , and the passions ; and perturbatious of our affections in the body . p. 92 How notwithstanding his knowledge , falls short of knowing the heart . p. 93 Chap. 9. How able Satan is to worke upon that third principle ; The passions , and corrupt affections : and bring home his false conclusions with terrours . p. 97 § . 1. That Satan can raise terrours . ibid. A caution . p. 99 § . 2. That though hee cannot immediately wound the conscience : yet , 1. He can rake in those wounds the Spirit hath made . p. 105 2. From the renewing the remembrance of those terrours impressed by the Spirit , he can amaze the soule afresh with feare of worse . ibid. 3. He can bring home all the threatnings made against by p●●rites , &c. ibid. And 4. when he goes about to doe this , he can excite the passions of feare and trembling of Spirit . p . 109 Which when stirred , all suggestions strike deeper into us . p. 110 Chap. 10. The conclusion : Seaven advantages in common , which Satan hath over us , in all these his dealings . p. 111 1. That he can suggest frequently , and familiarly . ibid. 2. That hee can present his suggestions , and false reasonings together at once . p. 112 3. That he holds and keepes the thoughts and intentions of the minde fixt to them . p. 113 4. That he sets on all with an imperious affirmation . p. 113 5. That hee backs them also with terrours , which is an argument to sense . p. 115 6. That he suggests undiscerned . ibid. 7. That we cannot avoid his suggesting to us . p. 116 Chap. 11. The second generall head : The Cases wherein God leaves his unto darknesse . First , Three cases extraordinary . p. 118 The cases of two sorts , ordinary , extraordinary . ibid. §. 1. 1. Case extraordinary , out of Gods sole prerogative . ibid. 2. Case , when God intends to make a man wise , and able to comfort others . p. 121 3. In case of abundance of revelations and comfort : Either , p. 123 1. After a man hath partooke of them . ibid. 2. Before God doth dispense them . p. 124 Chap. 12. The cases ordinary , wherein God doth leave his in darknesse . p. 125 A generall rule premised . That God is exceeding various in these dispensations . ibid. The cases . 1. In case of carnall confidence , which is either . p. 128 1. In trusting to false signes , together with true . p. 129 2. Putting too much confidence upon signes , with neglect of Christ . ibid. 3. Neglect of going to Christ , for upholding of graces . p. 130 2. Case , For neglecting opportunities of spirituall comforts . ibid. 3. Case , for not exercising our graces . p. 131 4. In case of some grosse sinne . Either , 1. Against light . p. 132 2. Not throughly humbled for . p. 134 3. Though long since committed . p. 138 The reason of all . p. 139 5. In case of a stubborne spirit under outward afflictions . p. 140 6. Case , for deserting the truth when called to professe it . p. 141 7. In case of unthankfulnes for former spirituall comforts enjoyed . p. 143 Chap. 13. The third generall Head : The ENDS for which God leaveth to darknesse . First , such as are drawne from God , and his faithfulnesse , &c. p. 144 1. To shew Gods power and faithfulnesse in upholding , and raising up a mans spirit againe . ibid. § . 2. The secondend , to know the fellowship of Christs sufferings . p. 140 § . 3. To shew the different estate of Gods children here , and hereafter . p. 141 § . 4. To shew the spring of all spirituall comforts , and our dependance for them . p. 143 Chap. 14. A second sort of Ends for the tryall and discovery of graces , especially of Faith . p. 144 Especially for the tryall of faith . p. 146 1. Of all graces God tryes faith the most . p. 153 2. Of all tryals this of darknesse is the greatest , for 3. reasons . ibid. Chap. 15. Sixe Ends more for the encreasing of severall graces , and destroying of corruptions . p. 156 1. To destroy corruption . ibid. 2. To humble . ibid. 3. To increase assurance in the event . p. 157 4. The feare and obedience of God . ibid. 5. To pray more and more earnestly . ibid. 6. To prize the light of Gods countenance . Part. 2. Vse 1. TO those that feare not God , nor obey him , what darknesse reserved for such ? page 1. Vse 2. To those that are translated from darknesse into light , and yet never thus walkt in darknes . p. 4 To take notice of such a condition there is : which is usefull . p. 5 1. To prepare them against it , if it should afterwards befall them . ibid. 2. To be kept more in dependance upon God . p. 6. 3. To learne not to censure others . p. 7 4. To feare God the more . ibid. 5. To bee thankfull that God hath spared them . ibid. Vse 3. To those that have beene in darknesse , and are now recovered out of it . p. 8 1. To bethankfull to God and Christ . ibid. 2. To pitty others in that condition ? p. 9 3. To declare what God hath done for them . ib. And to give warning unto others . ibid. 4. To take heed of such sins as may bring them into such a condition againe . p. 10 Vse 4. To such as feare God , and walke in darknes . ibid. Two sorts of such : some more lightly troubled , some more deeply . p. 13 Ten directions for those who are more deepely troubled , and meanes to be used , how to recover light and comfort . p. 15 1. Direction . To take heed of rash , impatient , and unbeleeving speeches and wishes . ibid. 2. Direct . To make a diligent search , and examination . p. 19 Two things to be searched into . ibid. 1. What is the true cause which provokes God to leave them to this distresse . ibid. 2. What is the maine reasoning in the heart , that causeth this questioning of the estate . p. 21 3. Direct . To consider as indifferently , what may make for them , as against them . p. 25 4. Direct . To call to remembrance former evidences , and passages betwixt God and us . p. 28 5. Direct . To renew a mans faith and repentance . p. 33 6. Direct . To be resolute and peremptory in beleeving , and turning to God , what ever may be the issue . p. 36 7. Direct . Let him trust in the name of the Lord p. 39 That the name of the Lord in all sufficient prop , and stay for a mans faith to rest upon , when he sees nothing in himselfe . ibid. By the name of the Lord 2. things are meant 1. Those attributes of grace and mercy . 2. Christs righteousnesse . p. 40 Instances of those that have trusted in his Name 〈◊〉 . p. 41 Reasons 3. p. 44 How the Name of the Lord answers all objections . ibid. 8. Direct . To waite upon God in the use of all meanes p. 52 9. Direct . To seek to God by prayer most earnestly ; together with Pleas and arguments to be used to God in prayer , for recovery out of this condition . p. 55 10. Direct . Not to rest in ease , but alone in healing . p. 68 Other observations out of the 10. verse . Doct. 2. That though it may befall one that feares God to walk in darknesse , yet but to a few . p. 75 Reasons three . p. 76 , 77 Vses three . p. 78 Doct. 3. That those few that walke in darknesse , Christ hath an especiall eye unto , and care of . p. 79 Vses two . p. 81 A childe of darknesse walking in light . p. 86 Doct. 4. That when the children of God are under terrours , the most eminent grace that doth appeare in them , is fearefulnesse to offend God and willingnesse to obey him . p. 81 Explication of it . ibid. Reason . p. 82 Vses two . ibid. By fire and the light of it , two things meant . p. 84 1. Their owne righteousnesse . ibid. By sparkes what is meant . p. 87 What by walking in the light of their fire . ibid. Vse . 1. Examine what fire we offer to God . ibid. Vse 2. Take heed of walking in the light of such fire . p. 90 2. Outward comforts . p. 91 Why fire is put for comfort . p. 92 Why outward comfort compared to fire of their owne kindling , to earthly fire . ibid. The comparison holds in 6. things . p. 93 FINIS .

A CHILDE OF LIGHT WALKING in DARKNESS . ISAI : 50. 10 , 11. 10. Who is among you that feareth the Lord , that obeyeth the voice of his servant , that walketh in darknesse and hath no light ? Let him trust in the name of the Lord , and stay upon his God . 11. Behold all yee that kindle a fire , that compasse your selves about with sparkes , walke in the light of your fire , and in the sparkes which yee have kindled ; this yee shall have of my hand , yee shall lie downe in sorow .

The words paraphrased ,

WEE have in these words , The Sum●● . A true beleever , in his worst ; and naturall men , in their best condition , set forth together unto our view . And withall , the power of true faith , as it alone upholdeth him in the saddest houre of darknesse that can befall him : opposed unto , and compared with , the falsenesse of their presumptuous confidence , in their greatest security : Together with the differing supports of either ; The one in the tenth verse : the other in the eleventh .

First , Of the tenth verse . take a true beleever , who hath had the least beame , 2 Cor. 4. 6. of the light of the glory of God , which shines in the face of Christ , let in upon his soule , and his heart , so taken with that sight , as it became eternally divorced from all things here below , and resolved to adventure all his future hopes of comfort , and happinesse in the enjoyment of that Light of Gods countenance alone : Which , that he may enjoy , he feareth to offend the Lord , more then Hell ; and endeavoureth as truely , to obey the voice of his Servants , as ever he desires to attaine unto that happinesse . Thinke with your selves , what is the worst thing , next , to the eternall losse of God , really , and indeed that can be supposed to befall this man ? What worse , then to have that cranny , through which he first espied that beame , to bee as it were , cleane shut up , the Light of Gods countenance withdrawne , yea all Light , and appearance to him , of his owne graces , withheld , and overclouded ; The face of heaven so overcast with Darknesse , that neither Sun-light nor Star-light appeareth to him : so as he hath no light : yea further , findes his soule beset , and besieged round with all the powers of Hell , and darknesse , and the terrours of the Almighty shot into his soule : And , he thus quite left , walking in this darknesse , is filled with strong feares and jealousies , that God is not His God ; nay questioning whether he ever will be ? Psal. 77. 7. yea , apprehending by the wrath he feeles , God , to bee became his enemie . All this is set forth to us here , as the very estate of one who feareth the Lord and obeyes him : and is comprehended in these words ; That walketh in Darknesse and hath no Light . You see him at his worst .

In which forlorne condition , what is there to bee found to releeve , and support this man ? But onely one thing ; which is here held forth to him ; The name of the Lord , for him to trust , and stay himselfe upon ; Both that Name of God , Exod. 34. 6. The Lord God , gracious and mercifull , &c. and that Name of Christ , which is called , Ierem. 23. 6. Iehovah our righteousnesse . Both , or either of which , Hee , by the naked hand of faith , laying hold upon , may now make use of , as of a staffe , ( as David compares it Psal. 23. 4. ) whilest , he thus Walkes in darknesse , and through the valley of the shadow of death , safely to trust , and stay himselfe upon , Psal. 36 9. so as in the end , to come forth , to see Light in Gods Light for evermore . You see likewise the prop of his soule in this condition .

On the contrary , Of the 11. verse . let us behold , ( as all are here called to doe ) the best and most secure , of unregenerate men encompassed about with all meanes , and supports of confidence , and comfort ; whether of Legall righteousnesse of their owne , ( which these Jewes made boast of , ) together with the addition of all worldly and outward comforts : both which the Prophet here compares to Fire and sparkes , as preserving Light and comfort in them . As , ¹ let their lives , and naturall dispositions , abound with never so many sparkes of legall righteousnesse , which themselves have kindled : for so he compares all those severall acts and performances of naturall and acquired righteousnesse , struck out , and educed from the powers of naturall principles , improved ; which make a great blaze in a mans owne opinion , & esteem ; which yet , not proceeding from the holy Ghost baptising them as with fire , and renewing them ; nor from internall principles of regeneration , which Christ compares to fire , Mar. 9 ult are all in Gods account , but as a sacrifice offered up with strange fire ; which was forbidden , and are here said to be of their owne kindling : And such were the sparkes , in the light of which , these Iewes walkt , who went about to establish their owne righteousnesse , Rom. 10. 3. and with confidence trusted therein , and not on the name of the Lord . And further , ² Let these men be surrounded , and encompassed about with the greatest splendor of worldly glory , and abound in all those good things this world can afford them ; ( the comforts whereof Salomon in like maner compares to a fire of Thornes , and the pleasures of it , to the crackling of thrones , Eccles. 7. 6. as here to sparkes : ) and let them keepe never so good fires to warm and cheere themselves withall , lay on as much every day as shall even encompasse them about with sparkes ; and in the light , and confidence of both these , let them walke for many yeares ; despising that other poore beleever , that feareth to be found in his own righteousnesse , and refuseth to be comforted by any of these : yet , let them know , ( sayes Christ , who is brought in as the speaker here , ) that when they have thus walk● presumptuously , and securely , and even walke themselves weary ; ( as it is Isai. 40. 13. ) weary of all their owne wayes , and pleasures ; ( as they will be one day , ) and then at their death beds , thinke to lye downe and rest them : They shall lye downe indeed , ( sayes Christ ) and their bed shall be of my making , and providing : this you shall have of my hand , ye shall lie downe ; but , in a bed of sorow , and despaire : In which , they shall lye downe , never to rise againe .

CHAP. I.

The maine proposition , and subject of this discourse , thence deduced ; That a childe of God may walke in darknesse . That thereby distresse of conscience , and desertion in the want of assurance of justification , is meant , proved .

THis to be the meaning of the words , will more fully appeare in opening the severall propositions to be delivered out of them ; The first and maine observation : That a childe of God may walke in darknesse . whereof the first and principally intended is this : That one who truly feares God , and is obedient to him , may be in a condition of darknesse , and have no light , and he may walke many dayes and yeares in that condition .

And herein , §. 1. further to explaine the Text , and bottome this great point well upon it ; 1. What it is To walke in darknesse . and more particularly to discover , what the condition of a childe of God , thus in darknesse is , we will first inquire what is meant by walking in darknesse here in this place .

First , What is not meant here ; walking in darknesse is taken in the 1 Iohn 1. 6. for living in sinne and ungodlinesse : 1. Not in sin . in the commission of knowen sinnes , or omission of knowen duties , going on in the workes of darknesse . But so it is not , to be taken here . For Christ would not have encouraged such , to trust in God , who is light , and there can be no fellowship betweene him and such darknesse ; as the Apostle tels us : Nay , the Holy Ghost reproves such , as doe leane on the Lord , and yet transgresse ; Micah 3. 11. and besides , the Text speakes of such , who for their present condition , feare God , and are obedient to him , which if they thus walkt in darknesse , they could not be said to doe .

Neither secondly , is it to be meant of walking in ignorance , 2. Not in ignorance . as Iohn 12. 36. it is taken . For , one that hath no light in that sense , can never truely feare God , Prov. 19. 2. nor obey him ; the heart that wanteth knowledge is not good , sayes Salomon ; and so to walke in darknesse , is accompanied with walking in vanity of mind Ephes. 4. 18.

But thirdly , he meanes it of discomfiture and sorrow . 3. But in sorow and discomfort . As often , we finde in Scripture , darknesse to be taken : as Eccles. 5. 17. As on the contrary , Light , Eccles. 11. 7. because it is so pleasant a thing to behold , is put for comfort . And , that so it is taken here , is evident , by that which is opposed in the next verse , walke ye in your light , yet , ye shall lye downe in sorow .

But fourthly , of what kinde of sorow , and for what ? Whether from outward afflictions , or inward distresse of minde and conscience ; or ( to use Salomons distinction ) whether by reason of mans ordinary infirmities , or of a wounded spirit ? that is yet in question .

And first , it is not to be restrained to outward afflictions onely , And that not of outward afflictions only . which are called mans infirmities , as being common to man ; which arise from the things of this world , or from the men of the world ; though to walke in darknesse is so taken , Esai . 59. 9. and I will not exclude it here . For , in them also , a mans best support , is to trust in God ; and it is the safest way to interpret Scriptures in the largest sense which the words and coherence will beare . But yet that cannot be the onely , or principall meaning of it : for besides what is further to be said to the contrary , he addes withall , and hath no light , that is , no comfort : Now as Philosophers say , non dantur purae tenebrae , there is no pure darknesse without some mixture of light : so wee may say , there is not meere or utter darknesse caused by outward afflictions , no outward affliction can so universally environ the minde , as to shut up all the crannies of it , so that a man should have no light . And besides , Gods people when they walke in the greatest outward darknesse , may have , yea , often use to have most light in their spirits . But here is such an estate spoken of , such a darknesse as hath no light in it .

Therefore secondly , it is principally to be understood , of the want of inward comfort in their spirits ; But chiefely inward from the want of the sense of Gods favour . from something that is betweene God and them ; and so meant of that darknesse and terrours , which accompany the want , and the sense of Gods favour . And so darknesse is elsewhere taken , for inward affliction of spirit , and minde , and want of sight , in point of assurance , that God is a mans God , and of the pardon of a mans sinnes ; so Psal. 88. 6. Heman useth this word to expresse his distresse ; and the reasons why it is thus to be understood , here , are ;

First , Proved by 3. reasons . The first . because the remedy here prescribed is faith ; to stay himselfe upon God , and that as upon His God ; he puts in His God , emphatically ; because that is the point he is troubled about , and concerning which he is in darknesse ; and that is it , which faith , which is propounded here as the remedy , doth in the first place and principally looke unto , as its primary aime , and object .

Secondly , The second . in the foregoing verses he had spoken of Iustification , whereby God pardons our sinnes , and accepts our persons : The Prophet , or Christ in the person of his elect , ( as some ) having expressed his assurance of this : God is neare that justifies me , who shall condemne ? ( Which words the Apostle Rom. 8. 32 , 33. doth alleadge in the point of justification , and to expresse the triumphing assurance of it ; and applies them in the name and persons of true beleevers ) now because there might be some poore soules , who though truely fearing God , yet might want this assurance ; and upon the hearing of this might be the more troubled , because not able to expresse that confidence which he did : therefore he addes , who is among you that feareth the Lord , &c. as if he should have said , though you want the comfortable sense and assurance of this , be not discouraged , but doe you exercise faith , goe out of your selves , rely upon Christ and that mercy which is to be found in God : you may feare God and want it ; and you are to trust in God in the want of it .

Thirdly , The third . these words have a relation also to the fourth verse , where he sayes , ( as that God had given him this assurance of his owne justification , for his owne particular comfort in the foregoing verses so ) that God had also given him the tongue of the learned to minister a word of comfort in season , to him that is weary and heavy laden : and thereupon in this verse , he accordingly shewes the blessed condition of such persons as are most weary through long walking in darknesse ; and withall hee discovereth to them , the way of getting out of this darknesse , and recovering comfort againe : And in all the word of God , there is not a more comfortable and seasonable word to one in such a condition to bee found . All which argues , it is spoken of inward darknesse , and trouble of spirit , and that in point of applying justification , and God to be a mans God .

CHAP. II.

The particulars of the distresse , contained in these two phrases : Walking in Darknesse ; Having no Light .

THe second thing to be enquired into is , What is His condition whilest hee walkes in darknesse , &c. What is the condition of such an one who is thus in darknesse , and who hath no light ? Which I will so farre discover , as the phrases used here will give light into , by the help of other Scriptures .

First , §. 1. as exprest , 1. by having no light . he is said to have no light : Light saith the Apostle , Ephes. 5. 13. is that whereby things are made manifest ; that is , to the sense of sight , to which , light properly belongs : and as light , and faith , are here severed as you see ; so sight also is in 2 Cor. 5. 7. distinguished from faith , Heb. 11. 1. which is the evidence of things absent and not seene : Light distinct from faith . when therefore , here he sayes , he hath no light , the meaning is , he wants all present sensible testimonies of Gods favour to him ; he sees nothing that may give sensible present witnesse of it to him : Gods favour , and his owne graces , and all the sensible tokens and evidences thereof , which are apprehended by spirituall sight , are become all as absent things , as if they were not , or never had been ; that light which ordinarily discovers these as present , he is cleane deprived of .

To understand this , A threefold light added to faith to cause assurance . wee must know , that God to helpe our faith ( which , as I said before , is distinguisht from sight , as we now speake of it ) vouchsafeth a threefold light to his people , to adde assurance and joy to their faith ; which is to faith , as a backe of steele to a bow to strengthen it , and made to be taken off , or put on to it at Gods good pleasure .

First , 1. The immediate light of Gods countenance : the immediate light of his countenance , which is a cleare evident beame and revelation of Gods favour , immediately testifying that wee are his , which is called the sealing of the Spirit , received after beleeving . Ephes. 1. 13. which David desired , and rejoyced in more then in all worldly things . Lord lift up the light of thy countenance : Psal. 4. 6. in which , more or lesse , in some glimpses of it some of Gods people have the priviledge to walke with joy , from day to day : Psal. 89. 15. They shall walke in the light of thy countenance , in thy name shall they rejoyce all day . which he may want , And this is here utterly withdrawne : and it may thus come to passe ; that the soule in regard of any sense or sight of this , may bee left in that case that Saul really was left in : 1 Sam. 28. 15. God is departed from me , and answers me not , neither by Prophets , nor by dreames : though with this difference , that God was really departed from Saul , but to these , but in their owne apprehensions : yet so , as for ought they can see of him , God is departed cleane from them ; answers them neither by prayer , nor by word , proved . nor by conference ; they cannot get one good look from him : Jonah 2. 4. Such was Ionahs case , I am cast out of thy sight , that is , he could not get a sight of him ; not one smile , not one glaunce or cast of his countenance , not a beame of comfort , and so thought himselfe cast out . And so hee dealt with David often , and sometimes a long time together , Psal. 13. 1. How long wilt thou hide thy face from mee : and Psal. 89. 46. How long , &c. even so long as David puts God in remembrance , and pleades how short a time in all he had to live , and complaines , how in much of that time his face had beene hid from him , ver. 47. And the like was Hemans case , and this also long , even from his youth up . Psal. 88. 14 , 15. So from Iob , Iob 13. 24. yea , and from Christ himselfe ; My God my God why hast thou forsaken me ?

But concerning this , Quest. you will aske , how can this dealing of his stand with his everlasting love , And how the want of it may stand with continued notwithstanding to the soule , that hee should deale so with one he loves , but especially , how it may stand with the reall influence of his grace , powerfully enabling the soule all that while to goe on to feare and obey him ?

For the first , Answ. it may stand with his everlasting love , Gods love still continued , and God may be his God still , as the Text tells us : so , Esa. 54. 8. For a moment , I have hid my face , but with everlasting kindnesse , will I have mercy on thee . It is but hiding his face , and concealing his love as David concealed his love from Absalom , when his bowels yearned towards him : and God takes the liberty that other fathers have , to shut His children out of his presence , when he is angry : and it is but for a moment ; that is , in comparison of eternity ; though happily it should be thus with him during a mans whole life ; and he therefore takes liberty to doe it , because he hath such an eternity of time , to reveale his kindnesse in ; time enough for kisses and embraces , and to poure forth his love in .

And for the second , the reall gracious influences , and effects of his favour may be continued , and with the reall influence of grace . upholding , strengthening , and carying on the soule , still to obey and feare him , whilest he yet conceales his favour . For , when Christ complained , My God my God why hast thou forsaken me ? Deus se communicat , vel qua beatus ; vel qua sanctus ; qua beatus gaudium & gloriam ; qua sanctus gratiam : Virumque voluntariè , ideoque non utrumque simul necessario . ( when , as great an eclipse in regard of the light of Gods countenance , was upon his spirit , as was upon the earth ) yet hee never more obeyed God ; was never stronglier supported then at that time , for then he was obeying to the death . Like as wee see , that when the Sunne is eclipsed , though the earth wants the light of it , yet not the influence thereof ; for the metals which are engendred in the bottome of the earth are concocted by the Sunne ; so as though the light of the Sunne comes not to them , yet the influence and vertue of it doth , and altereth and changeth them : So doth Gods favour visit mens hearts in the power , heate , and vigorous influence of his grace ; when the light and comfort of it doth not ; but is intercluded .

The second light which God vouchsafeth his people ordinarily to help and ●eeke out their faith , Light is of present graces ; is the sight and comfort of their owne graces , unto which so many promises belong ; as , of their love to his people , feare of his name , desire to obey him . So that often when the Sunne is set , yet Star-light appeares ; that is , though that other the immediate presence and evidence of his favour shines not on the soule , yet his graces therein appeare , as tokens of that his love : so as the soule knowes that there is a Sunne still , that gives light to these Starres , though it sees it not ; as in the night , we know that there is a Sunne in another Horizon , because the Starres , we see , have their light from it ; and we are sure that it will arise againe to us .

Now a soule that hath true grace in it , which he also may want . and goes on to obey God , may also want light to see these his graces , and looke upon his owne heart as empty of all . And as they in the storme , Acts 27. 20. so he , in temptation may come to have neither Sun-light , nor Star-light ; no light , as in the Text. Thus Esay 63. 17. the Church there complaines , that God had hardned them from his feare : they were affraid , feeling their hearts so hard , that the feare of God was wanting : which yet was there , for they complaine of the want of it .

But yet thirdly , though hee want the present light of Gods countenance , Light may be taken for the remembrance of former graces and evidences ; and the sight of present graces ; yet he may have a comfortable remembrance of what once afore he had , still left ; and so long is not utterly left in darknesse . Therefore further know , that the state of one that feares God and obeyes him , may be such , as he may have no comfortable light or remembrance of what grace , &c. formerly he had . 2 Pet. 1. 9. One that hath true grace in him , onely lackes the exercise of them , ( for I take it , that place is to be understood of a regenerate man , because he was purged from sinne : and is now said to lack grace , because he doth not use it ; for , idem est non habere , & non uti ; a man is said not to have that which he doth not use when he ought to use it , especially in things whose worth lies wholly in use and imployment , for it is as good as if he had it not ) now , which he may want . such a man may fall into such a blindnesse , that he cannot see afarre off , and so forgets his former assurance , that he was purged from his old sins . Yea , it may be , calls all into question . Thus David in the 30. Psal. 6 , 7. though his heart was but even now , a little afore full of joy , and assurance of Gods favour : yet God did but hide his face , and all was gone , I was troubled ( sayes hee ) hee was thus blinde , and could not see what was but a little past him , as it is with men in a mist .

And the reason of these two last assertions is as evident as the experience thereof . The reason of both . For graces in us shine , but with a borrowed light , as the Starres doe , with a light borrowed from the Sunne . So that , unlesse God will shine secretly , and give light to thy graces , and irradiate them , thy graces will not appeare to comfort thee , nor be at all a witnesse of Gods favour to assure thee . For our spirit , that is , our graces , never witnesse alone ; but if Gods Spirit joyneth not in testimony therewith , it is silent : The Spirit of God witnesseth with our spirits , Rom. 8. 16. Now therefore , when God hath withdrawne his testimony , then the testimony of our hearts , and of our owne graces hath no force in it .

But you will say , Quest. can a man have the exercise of grace and not know it ? Feare God , &c. and not discerne it ?

Yes : Answ. and some graces may then be as much exercised in the heart , as at any other time . He may feare God as truely , How grace may be exercised , when not discerned . and as much as ever , and yet this feare have no light in it to discover it selfe to him : it may be in the heart , in esse & operari , when not in cognosci : it may have a being and a working there , when not in thy apprehension .

The reason is , The reason because as the influence of Gods favour may be really in the heart , when the sense , sight , and light of it is withdrawne ; ( as was said before , ) so the power of grace may in like maner bee in the heart , when the light and comfort thereof is wanting . And although it is true , that every man having the power of reflecting upon his owne actions , can discerne what thoughts are in him , and what affections ; and can tell for the matter of them , what he thinkes on , and that he is grieved , &c. But yet so , as he may still question whether those thoughts be acts of true and unfeigned faith ; and whether those affections of sorow for sin , &c. be sanctified affections , holy , and genuine , and spirituall affections . And the reason of the difference is , because though the naturall spirit , which is in a man knowes the things of a man , as the Apostle hath it , 1 Cor. 2. 11. that is , his owne thoughts , &c. understanding them physically , as they are acts of a man : yet , what is the true goodnesse of them morally ; Ierem. 17. in discerning This , the spirit of a man is deceitfull , and cannot know it , without the supernaturall light of the Spirit of God : who as he is the giver and actor of that grace in us ; so is given of God that we might know the things which are given us of God : 1 Cor. 2. 8. 12. Light is sowen for the righteous , and joy for the upright sayes the Psalmist . Grace and the exercise of it is the seed , which they continually scatter ; but light and joy is the crop that is to be reaped . This seed often lies hid long , though it will come up in the end . Thus light or joy may be severed from grace ; and the comfort of it , from the power of it .

Secondly , §. 2. let us further consider the other phrase ; and what is intimated thereby , to bee his condition , What his condition is , as exprest by walking in darknesse . when ( as it is said ) he walkes in darknesse .

First , to walke in darknesse , implies to be in doubt whither to goe : so Iohn 12. 35. Hee that walkes in darknesse knowes not whither he goes . And thus the soule of one that feares God , To be in doubt what will become of him . may bee filled with doubts , whether God will ever be mercifull to him yea or no , and not know what God meanes to doe with him , whether he shall goe to heaven or hell . Psal. 77. 7 , 8 , 9. Will the Lord be mercifull ? which speeches are spoken doubtingly : for ver. 10. hee sayes , this was his infirmity , to call this into question . So Heman Psal. 88. 5 , 6 , 11 , 12. Hee thought himselfe as one that was in hell ; Free among the dead , that is , as one admitted into the company of them there : ver. 5. free of that company , as you use to say , and of the number of those whom God no more remembred : in such darknesse was he , ver. 6. And to raise him out of that condition , was a thing hee doubted whether God would ever doe . ver. 10 , 11 , 12. Wilt thou shew wonders to the dead ? shall thy wonders be declared in the grave ? that is , did God ever shew mercy to one that was in the same state that they in hell are in , which is my state now : yea , so as to be out of hope : So Lamen. 3. 18. My hope is perished from the Lord .

Secondly , those in darknesse are apt to stumble at every thing : Stumbling at all comfor●s . So Esay 59. 10. One effect of darknesse , mentioned there , is to stumble at noone day . So take a soule that is left in darknesse , and it will stumble at all it heares out of the word , either in conference , or at Sermons ; all it reades , all promises it meetes with , it is more discouraged by them : Oh thinke they , that there should be such glorious promises , and not belong to us ! Such an one misapplies and misinterprets all Gods dealings , and the Scriptures against himselfe ; and refuseth comfort : as Psal. 77. 2. Yea , and as at the third verse , when he remembers God , he is troubled .

Thirdly , darknesse is exceeding terrible and full of horrour . Filled with terrors . When children are in the darke , they thinke they see fearefull sights ; it is therefore called the Horror of darknesse . Gen. 15. 12. So his soule here may be filled with feares , and terrours from Gods wrath , and of Gods being an enemie to him . Heman was almost distracted , Psal. 88. 15. and out of his wits with terrours . So the Church thought Lament. 3. Yea , and concluded it for certaine , that God was her enemy : Surely he is turned against me : ver. 3.

CHAP. III.

The efficient causes of this distresse : First , the Spirit ; whether he hath any hand therein , and how farre .

HAving thus explicated and proved this , that this doth , and may befall one who truely feares the Lord : for the more full clearing of it , I will further shew .

First , the efficient causes .

Secondly , the cases , wherein .

Thirdly , the ends , for which God leaves his children in such distresses .

First , The efficient causes of this distresse 3. for the efficient causes of this so wofull , desperate , darke condition of Gods childe : they are three which have a hand in it .

First , Gods Spirit .

Secondly , a mans owne guilty and fearefull heart .

Thirdly , Satan .

First , §. 1. for Gods Spirit : Although he hath a hand in some part of this disquietnesse ; 1. The Spirit , yet we must take heed how we put upon him any of those doubts , and desperate feares and conclusions , whereby the childe of God calls his state into question . For the Spirit is not the direct efficient , or positive cause of them .

And to this end we may consider that knowne place : not the cause of doubtfull and despairing thoughts ; Rom. 8. 16. Yee have not received the spirit of bondage to feare againe , but the spirit of adoption ; the right understanding of which , will also prevent an objection : For some have alleadged this place , as if the childe of God after he had once the Spirit , sealing adoption to him , could never after fall into apprehension of bondage , that is , into fears of eternall damnation any more , or of being bound ●ver for hell ; and that this can befall him but once , and that at his first conversion .

But if we marke the words well . The Apostle affirmeth not , that feares of bondage can never befall Gods childe againe : but his scope is to shew , that the Spirit which wee have received , having been once become the Spirit of adoption , that spirit is never after againe the spirit of bondage to us , nor the cause of such feares ; indeed at first conversion , and before he did witnesse adoption , he then revealed our estates to us , to be an estate of bondage ; which he then doth in love , to drive us out of it ; and then indeed he was a spirit of bondage ; to which he hath reference , when he sayes to feare againe , because he was once such to them , and such the Holy Ghost then might bee , and then witnesse to them that their estates were damnable : for then it was a truth , in tha they had lived in an estate of bondage , whereunto damnation was immediately due ; and had they dyed in it , had certainly fallen upon them : But when once he by making a man a Son , hath become the spirit of adoption to him , then if ever he should put him into such apprehensions , and feares againe , he should witnesse an untruth . Therefore , for the comfort of them and all beleevers , he tells them that he never crosseth nor reverseth his testimony of adoption , but his office is to be ready as a witnesse to seale to it . but our owne hearts and Satan . But yet , though the Iudge doth not condemne any more , yet the Iaylor may trouble and affright us , 1 John 3. 12. & our own hearts may condemn us ; God may give Satan leave to cast us into prison , to clap bolts upon us again , and to become a lying Spirit of bondage to us , as hee became a lying spirit in the mouths of Ahabs Prophets : and he may give up our hearts to be fettered with the cords of our own sins , Prov. 5. 22 and to be ensnared with its own inventions , and feares , and jealousies .

For a more distinct understanding of this , §. 2. to manifest how it comes to passe , that all this befalls Gods childe ; Yet the Spirit hath some hand in the distresse ; I will shew how farre the holy Ghost proceedeth in it , and puts forth his hand towards it , and what Satans work is , where he strikes in , and our owne hearts to worke further , and deeper distresse then the holy Ghost by himselfe alone intended . For unto these three severall hands is the whole to be ascribed : & the works of Gods Spirit , and his concurrence therein , carefully to be severed from Satans : as light from darknesse at the first .

Thus farre then the Spirit of God may concurre in this darknesse that befalls his childe .

1. Privatively : 1. Privatively , to withdraw his testimony . He may suspend his testimony , and the execution of his office of witnessing adoption ; hee may withdraw his comfortable presence , and hide himselfe for a moment , and conceale his love , as other Fathers will sometimes doe ; As David did , when yet his heart was towards Absolom : He may not admit him to see his face , he may shut a Sonne out of doores , when yet he doth not cast him off : Iohn 20. 23. He may retaine their sinnes ( as Christs expression is ) that is , call in the patent of his pardon which he had passed under his hand and seale , in earth , Mat. 18. 18. that is , in their owne consciences ; take it out of their hands and custody , and call for it home againe into the pardon office in Heaven , and there keepe it . And also when Satan comes and gives in a false witnesse , and evidence , and our owne hearts thereupon likewise condemne us , the Holy Ghost may stand by ( as it were ) silent , and say nothing to the contrary , but forbeare to contradict Satan by any loud testimony , or secret rebuking him , as he doth at other times : as Zach. 3. 1 , 2.

2. Positively : 2. Positive , in 2. things . He may further proceed :

1. To reveale and represent God as angry with his childe , 1. To represent God angry by immediate expression of wrath on the conscience . for such and such sinnes formerly committed , and make him sensible thereof ; not barely by concealing his love , but by making impressions of his wrath upon his conscience immediately , and not by outward crosses only . Thus Esay 57. 17 , 18. God not onely hid himselfe and was wroth , that is , expressed his wrath by hiding himself ; but I smote him and was wroth : and v. 16. he contended and was wroth , that is , fought against him as an enemy , as Esay 63. 10. and this with his wrath upon his spirit ; for it followes , that the spirit was ready to faile , and the soule which he had made ; so as it was the spirit which was the white God shot at and wounded , and that so deepe , that it was ready to faile and come to nothing ; which Solomon calls by way of distinction , a wounded spirit , which who can beare ? and differenceth it from all other afflictions upon the outward man , which strike the spirit but through the cloathes of the body mediately ; for sayes he , The spirit of a man will sustaine his infirmity ; that is , all such outward afflictions wherein it suffers , but by way of sympathy , and compassion ; but when the spirit it selfe is laid bare and naked , and wounded immediately by Gods wrath , ( which only can reach it and wound it , ) Who can beare this ? Thus towards Heman , God did not only hide his face from him , Psal. 88. ver. 14. but His fierce wrath went over him , and thy terrors ( sayes he ) cut me off : ver. 16. not wounded him onely , but even cut him off : and and such impressions of immediate wrath , as expressions and effects of Gods anger , the Holy Ghost may make upon the spirit of his childe : for it is a truth that God is angry and wroth with them when they sinne ; which anger he may make knowne , not onely by dumbe signes in outward crosses and effects ; but by an immediate witnessing , and plain and expresse speaking so much to their consciences , and making them to feele so much , by scalding drops of his hot displeasure let fall thereon : And as other Fathers shew their anger by whipping the bodies of their children ( upon this ground as sayes the Apostle ) because they are the Fathers of our flesh : Heb. 12. 9. So , for the like reason may God shew his anger , and chastise his children by lashing their spirits : For he is the father of our spirits as he speakes in the same place . And likewise our spirits , and the very bones and marrow of them doe lie open and naked to him , with whom we have to doe , and his word and spirit being quick and powerfull , and sharper then any two edged sword , Heb. 4. 12 , 13. are able to divide , and cut even to the bones and marrow ; as the same Author speakes . Yet withall , so as when he expresseth his wrath thus upon their consciences ; hee doth not witnesse , that this is an eternall wrath which he hath conceived against them : for it is but a temporary displeasure , It is but for a moment , as Esay speakes ; the indignation of a Father ; nor is it a wrath which revenging justice hath stirred in him , Heb. 12. 6. but Fatherly affection . And though the Spirit tells them that God is displeased , yet never that they are accursed ; that is a false collection made out of it . 2. By shaking over him the threatnings of eternall wrath .

Yet 2. The holy Ghost may proceed yet further herein ; so farre as to bring forth , and shew him , and shake over him the rod of his eternall wrath , especially when hee hath provoked Christ by presumptuous sinnes already ; and to prevent his going on frowardly in the way of his heart . And this , both 1 by presenting to them , and setting on all those threatnings which doe hypothetically and conditionally threaten , even to beleevers , eternall damnation : such as that which wee finde Rom. 8. 13. If yee live after the flesh , yee ( even you beleevers ) shall die : for there is a truth in all such threatnings , so conditionally propounded , which reacheth Gods dearest children , under a condition , and with relation to going on in sinne : to stoppe him and prevent him in which , when he is a going on frowardly in the way of his heart , the holy Spirit may bring home such threatnings to him , with respect to such a course as he is entring into , and accordingly stirre up the feare of that damnation thus threatned , if he should goe on in those sinnes he hath begun to commit : But to apply threatnings of eternall damnation simply to his person , as that thou shalt dye eternally ; This the holy Ghost doth not speake to the heart of a beleever , when he is a beleever . And againe also 2 the holy Ghost may represent to him , and minde him of all those examples of men in whom for their going on in sinne , Heb. 10. ult. his soule hath had no pleasure ; and of Gods dealings with them : As how hee sware against many of the Israelites , for their provocations of him , that they should never enter into his rest ; and how he rejected Esau for the despisall of his birthright ; and all this with this end , to startle and awaken him ; and with this intimation , that for such and such sinnes , God might in like maner deale with him . For these and the like examples , doth the Spirit of God set before the beleeving Hebrews : Heb. chap. 3. and chap. 12. and the beleeving Corinthians : 1 Cor. 10. from the 5. ver. to the 13. to keep them in fearefulnesse to offend : But to apply any such examples absolutely unto them : so as to say , thus God intends to doe with thee , for such and such sinnes past , and that God will never be mercifull ; This the holy Ghost doth not speake to a beleevers heart .

CHAP. IV.

How Satan and our hearts increase this darknesse by false conclusions from the Spirits worke , illustrated by the like in the illumination of Temporaries . The Spirits work in both compared .

ANd now the Spirit of God having proceeded thus farre himselfe in causing such darknesse , From which worke of the Spirit , Satan and our hearts make false conclusions . and terrors of conscience in them that feare him : Sathan and their owne hearts ( unto which hee may and doth often further also leave them ) may take occasion from these dispensations of the holy Ghost , ( which are all holy righteous and true ) to draw forth false and fearefull conclusions against themselves , and their estates ; and start amazing doubts , and feares of their utter want of Grace and lying under the curse , and threatnings of eternall wrath at the present ; yea and further , of eternall rejection for the future , and that God will never be mercifull ; and so lay them lower , and cast them into a further darknesse and bondage then the holy Ghost was cause of or intended : Misinterpreting and perverting all these his righteous proceedings ; as interpreting , that withdrawing his light and presence , and hiding himselfe , to be a casting them off : Thus Heman , Psal. 88. 14. So likewise misconstruing that temporary wrath , chastising and wounding their spirits for the present , to bee no other , then the impressions and earnest of Gods eternall vengeance : and arguing from their being under wrath , themselves to be children of wrath ; and misapplying the application of all those threatnings of eternall damnation made by the Spirit but in relation , and under a condition of such and such courses for the future , to bee absolute against their persons , and to speake their present estate ; and because such examples of men cast off are presented to them , to shew them what advantage God might take against them ; they mistaking , thinke they reade their owne destiny laid before them in them ; and conclude that God will deale so with them : And thus as the Apostle sayes of sinne , Rom. 7. 11. That sinne taking occasion by the Commandement , ( he misunderstanding the scope of it , when a Pharisee ) it deceived him , and thereby slew him : and yet the Commandement is holy , just , and good , ver. 12. So Satan and our hearts , by occasion of these dealings of the Spirit ( which are righteous and true , as himselfe is , who is the Spirit of truth and leades into truth , ) doe deceive beleevers , and lay them in their apprehensions among the staine whom God remembreth no more , as Heman speakes , Psal. 88. 5.

And as in these , The like instanced in Temporaries . so in other workes and dispensations of Gods Spirit , it is ordinary for Satan and our hearts to practise the like delusions , and false conclusions upon them . To instance in those more common and inferiour workes of the Spirit on the hearts of men , not as yet savingly regenerated : The Spirit enlightning them , together with impressions of joy , and a tast of sweetnesse in the promises of the Gospell , and of salvation revealed therein , which under a condition of true repentance and conversion , the Spirit of God doth make the offer and tender of Knowne unto their hearts . Thus hee wrought upon the stony ground , and in the Iewes by Iohns ministery : Iohn 5. 35. which light , and taste , and revelation of this conditionall proffer , tending in a way unto salvation , by alluring their hearts to seeke it , they often through Satans abuse of this good worke , and the selfe-slattery of their owne hearts , doe too hastily take to be that grace which accompanies salvation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . on which hath salvation annexed to it : from which , the Apostle by that very expression , Heb. 6. 9. doth difference those enlightnings , ver . 4. They thus mistaking these workes precursory to grace , even as the Iewes mistooke Iohn , that was but sent before to prepare the way for Christ , to bee that very true Christ that was to come into the world : and misunderstanding the entendment of Gods most blessed Spirit in such his dealings , they make up too hasty a conclusion not meant by the Spirit in those promises .

And I instance in these the rather , A comparison betweene the worke of illumination in them , and of darknesse in these . because these his dispensations of desertion ( which wee have in hand ) towards men already regenerated , and those formentioned visitations towards such as often attaine not to regeneration , are in an opposite way of comparison exceeding parallel , and much alike in the dispensations themselves ; as well as in the differing false conclusions which are drawne from either , and doe therefore exceedingly illustrate the one the other . God withdrawing himself as much in their sense , from those who are in covenant with him : as hee drawes neere unto , and visits their hearts from on high , who are as yet strangers to him : The needle of Gods favour and love varying as much ( that I may so allude ) towards Hell in their Compasse who shall be saved : as it doth heaven-ward in the other , many of whom arrive not thither : Mar. 12. 34. and as they are brought nigh to the kingdome of heaven , ( as Christ told him : ) so of true beleevers , it may be said , that their soules doe often draw neere to hell , in their owne sense and apprehension ; and the paines of hell doe take hold upon them . And as the other are enlightned , as Balaam was ; so they are left to walke in darknesse and see 〈◊〉 light ; and doe taste of that wrath which the Law threatens ; as those other taste the goodnesse of that salvation the Gospell offereth ; God out of a temporary anger chastising them for a moment : as with a temporary favour he shineth upon the other : That as they for a season rejoyce in that light , John 5. 35. So Gods dearest children may bee for a season in much heavinesse , ( as the Apostle speakes , 1 Pet. 1. 6. and walke in darknesse . And as the similitude of the dealings themselves runne along so farre in a parallel line of comparision : So it holds in the false apprehensions which Satan and our hearts doe make out of both : and the cause of the mistake in each , is also alike . For Gods dealings with those Temporary beleevers , being so like to those dealings towards such as receive a state of adoption from him : They thence too hastily conclude their acceptance unto life . And on the contrary , Gods dealings with these Temporary despairers , ( as I may so call them ) being so like in their sense , to his proceedings with those hee cuts off for ever , they in like maner as hastily conclude ( I said in my haste sayes David ) their eternall rejection . Onely in the issue they prove unlike ; tending but to their present discomfort , through their frailty : but in the other through their owne willing neglect , their enlightnings turne to their destruction .

So as to conclude , wee must warily sever the worke of Gods Spirit herein , from that of Satan , and our owne hearts ; not attributing such desperate conclusions to the Spirit . Thus that depth of sorow wherewith that humbled Corinthian was well nigh swallowed up , 2 Cor. 2. 7. is ascribed unto Satan , when ver. 11. it is made and termed one of his devices , which word doth in part referre to the Corinthians sorow . Thus David also imputes that his questioning , Psal. 77. Whether God would be mercifull to him , ver. 7. unto his owne heart : this is My infirmity sayes he , ver. 10. So as the blame herein is to be divided betweene Satan and our hearts .

CHAP. V.

How our owne hearts are the causes of this darknesse : The principles therein , which are the causes of it .

TO speake more particularly of either :

First , that our own hearts should be the causes and producers of such distresse and darknesse , when the holy Ghost thus deales with us , is at all no wonder : because

1. As we are creatures , §. 1. there is such a weaknesse and infirmity in us as David speakes ; 1. By reason of our weaknesse as we are creatures by reason of which , if God doth but hide himselfe and withdraw his presence , ( which supporteth us in comfort , as in being ) we are ready presently to fall into these feares of our selves . The Psalmist saith of all the creatures , Psal. 104. 29. Thou hidest thy face and they are troubled : and this by reason of their weaknesse , and dependance upon God : And no lesse , but farre greater is the dependance of the new creature upon Gods face and presence , that it cannot be alone and beare up it selfe , but it failes if God hide himselfe , as Esay speakes , Chap. 57. Especially now in this life during the infancy thereof , whilest it is a childe , as God speakes of Ephraim , Hos. 11. 1. then it cannot stand , or goe alone , unlesse God beare it up in his armes , and teach it to goe , as he speaks there , ver. 1 , 3. And then also as children left alone in the dark , are afraid of bugbeares , and they know not what , and are apt to stumble and fall , which is by reason of their weaknesse : So is it with the new creature in its childhood here in this life , It was my infir●●● sayes David ; and againe , Thou didst hide thy face and I was troubled . Psal. 30. 6.

There is not onely such a weaknesse in us as wee are creatures : But ,

2. Also an innate darknesse in our spirits as we are sinfull creatures : §. 2. since the fall , 2. Of an innate darknesse as we are sinfull creatures . our hearts of themselves are nothing but darknesse , and therefore no wonder , if when God drawes but the curtaines , and shuts up the light from us , that our hearts should engender , and conceive such horrid feares and doubts : Thus in the 2. Cor. 4. 6. The Apostle compareth this native darknesse of our hearts unto that Chaos , and lumpe of darknesse which at the first creation covered the face of the deepe : when he sayes , that God who commanded light to shine out of darknes , ( hee referreth to the first creation , Gen. 1. 1 , 2. ) hath shined into our hearts [ even of us Apostles ] to give the light of the knowledge of the glory of God , in the face of Iesus Christ . So that no longer then God continues to shine , either the light of comfort , or of grace , no longer doe our hearts [ even of us beleevers ] retaine light in them . And if at any time he withhold that light of comfort in his face , when yet he continueth an influence of grace : Then so farre doe our hearts presently returne to their former darknesse : And then doth that vast wombe of darknesse conceive , and forme all those feares and doubts within it selfe . Considering withall , that our hearts are a great deepe also ; so deepe in darknesse and deceitfulnesse , as no plummet can fathom them ; Deceitfull above all things , who can know it ? Jer. 17. 9. Darknesse covereth not the face of this deepe only , but it is darknes to the bottome , throughout darknesse . No wonder then , if when the Spirit ceaseth to move upon this deepe with beames of light , it cast us into such deepes and darknesse as Heman ( complaining ) speakes of , Psal. 88. 6. and frameth in it selfe such hideous apprehensions and desperate conclusions of a mans owne estate .

Especially seeing 3. §. 3. There is so much strength of carnall and corrupt reason in men , 3. Principles of carnall reason . ready to forge and invent strong reasons and arguments to confirme those sad feares and darkened apprehensions ; and those drawne from those dealings of Gods Spirit mentioned . For as it is said of the Gentiles , that when their foolish heart was darkened , ( that is , when left and given over to their own naturall darknesse ) they became vaine in their imaginations , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . or ( as the originall hath it ) in their reasonings : Rom. 1. 21. and this even in those things which God had clearely revealed in his workes , to the light of nature : ( of which that place speakes , ) So may it be said even of those who haue beene most enlightned , that their hearts are apt to become much more vaine in their reasonings about , and in the judging of their owne estates before God , ●ut of his word and dealings with them , if God once leaves them unto darknesse . And this that great caveat given to professors , Iames 1. 22. gives as to understand , when they are exhorted to take ●eed that in hearing the word they be not found deceiving themselves by false reasonings : James 1. 22. ●o the originall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , renders it ; which is , as if we should say , false reasoning themselves ; as we use to say in a like phrase of speech , befooling themselves . And this is spoken of judging of their owne estates ; concerning which , men are more apt through the distempers and prejudices of selfe-love , to make ( to speake in that phrase of the Apostle ) false Syllogismes , and to misconclude , then about any other spirituall truth whatever . And in men that want true faith , Which as in men unregenerate , reasons for their bad estates ; So in the regenerate against the goodnesse of their estates . the unsound hearers of the word ( of whom the Apostle there speakes , ) are thus apt , through carnall reason misapplying the word they heare , to frame and draw from the●● ( as he insinuates ) multitudes of false reasons to uphold and maintaine to themselves a good opinion of their estates : So on the contrary , in those who have true faith , all that carnall reason , ( which remaines in a great measure unsubdued in them ) is 〈◊〉 apt to raise & forge as strong objections against the worke of faith begun , and as peremptorily to conclude against their present estates by the like misapplication of the word ; but especially by misinterpreting Gods dealings towards them . And they being sometimes led by sense and reason , whilest they walke in darknesse , they are apt to interpret Gods minde towards them , rather by his workes and dispensations , which they see and feele , then by his word , which they are to beleeve . This we may see in Gideon , Iudges 6. Who because God wrought not miracles as he had formerly for his people ; but had delivered them into their enemies hands , from thence reasoneth against the message of the angell , ( Christ himselfe ) who had told him , the Lord is with thee ver. 12. But he objects , oh my Lord , if the Lord be with us , why then is all this befollen us ? Where be all the miracles which our fathers told us of ? But now the Lord hath forsaken us , &c. This we may also see in Asaph , or what other holy pen-man of the 73. Psalme ; his heeles were well nigh tript up in the darke : My feete were almost gone ( sayes he ) ver. 2. that is , from keeping his standing by faith , as the Apostle speakes , Rom. 5. and this by an argument framed by carnall reason , from Gods dispensation of outward prosperity to wicked men ; but on the contrary , chastening of him every morning , with outward afflictions , as the opposition doth there import . And how peremptory is he , in his conclusion thence deduced ? Verily , I have clensed my heart in vaine : ver. 13. and what reason hath hee ? For all the day long I have beene plagued , &c. ver. 14. He thought his reason strong , and irrefragable , else he would not have beene so concludent [ Verily , &c. ] But what would this man have said and thought if he had beene in Hemans condition ? or in Iobs , or Davids ? if in those shallowes of outward troubles , which are common to man , his faith could not finde footing ; but he was well-nigh caried away with the common streame and errour of wicked men ; to have condemned himselfe , and the generation of the righteous , ver. 15. How would his faith have been over-borne , If all Gods waves and billowes had gone over him ? as David complaines ; Psal. 42. 7. How would he have sunke in Hemans deepes , Ps. 88. or in Davids , Ps. 69. 2. I sinke in the deepe mire where there is no standing : I am come into deepe waters , where the floods over-flow me . Speaking of such waters as came in unto his soule ; ver. 1. Even the floods of Gods immediate wrath breaking in upon his conscience , over flowing the inward man , and not the outward onely . How much more peremptorily would hee have concluded against himselfe , if this had beene his condition ? as indeed they , and many others of the generation of Gods children have done , when they have laine under , and walkt in such distrenesses .

And the reason of all this is as evident as the experience of it .

1. In generall : How potent and prevalent carnall reason is with us , Reason is of it selfe a busie principle , that will bee prying into , and making false glosses upon all Gods matters as well as our owne ; and trying its skill , in arguing upon all his dealings with us . Thus Ieremy would needs bee reasoning with God about his dispensations towards wicked men , Chap. 12. 1 , 2. and Ioh , of his dealings with himselfe : Chap. 13. 3. And Reason being likewise the supreame principle in us by nature , and our highest difference as wee are men ; therefore no wonder if when we are left to our selves to walke in darknesse , we walke as men , as the Apostle speakes , 1 Cor. 1. 3. and to use Solomons words , doe leaue to our owne wisedome , Prov. 3. 5. even because it is our owne and was brought up with us ; it is our great Ahitophel , ( and as David sayes of him ) Our guide with whom we have taken so much sweet counsell in all our worldly and politique affaires : In which onely , we should make use of its advise : But wee too often take it into the Sanctuary with us , and walke in company with it into the house of God , ( to allude to what David sayes there , Psal. 55. 13 , 14. ) that is , we suffer it to meddle in matters that pertaine to the Sanctuary , and to debate and conclude of our spirituall and eternall estates , as well as of our temporall ; and which is worse , we are opinionative of its judgement therein ; I thought ( sayes Asaph in that forementioned Psalme ) to know this , ver. 16. that is , hee thought to have comprehended and reacht Gods minde in those his dispensations , by the discussions of reason , and so to have concluded rightly from them : Whereas after he had gone into the Sanctuary , ver. 17. with faith alone , and thereby consulted with the word ; he confesseth his owne wisdome and best reason to have been as ignorant of Gods meaning , and of those rules he proceedeth by , in those his dispensations towards his children , Even as a beast ver. 22. is of those principles which men walke by , or the intentions they have in their wayes . If Reason then , when it is so utterly unskilfull and mistaken in the premises , will yet be exercising and trying its faculty in reasoning from them , no wonder if the conclusions thence deduced bee so wide and wilde ; and yet with Asaph , We thinke we know this .

But more particularly : and how desperate an enemy unto faith , and the reason of it . Carnall reason is the most desperate enemy to faith of all other principles in man . For until faith be wrought , it is the most supreme principle ; but then faith deposeth & subjecteth it , & afterwards doth often contradict it , yea excludes it , as unskilful in its matters , from being of its counsell . And so deepe and desperate is this enmity against faith , that look what is the most especiall worke and businesse of faith ( which is to alter our estates before God , and put us into a state of justification and to assure us of it ) therein , it shewes a more peculiar enmity against faith , by opposing it in that worke of it more then in any other . This enmity shewes it selfe both before and after faith is wrought , and the one illustrates the other . For as before faith was wrought carnall reason shewes its opposition , by using the utmost of its strength to perswade a man of the goodnesse of his estate though without faith ; thereby to prevent the entrance of faith and our seeking after it at all as not needfull to change our estates or to justifie us , and thus would keepe it wholly out . And therefore in the first working of faith , the holy Ghost brings faith in by force of open armes , as a Conquerour casting downe all those strong holds and reasonings , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ( as the word is , 2 Cor. 10. 4. ) which carnall reason had beene long a building and afortifying , and so erecteth faith a throne upon the mines of them all . Thus in like maner after faith is thus wrought , all that carnall reason which is left unsubdued , doth out of a further revenge of such an overthrow , and with a greater degree of enmity oppose faith still , onely it diverts the warre , now mustering up new forces , and turneth all the great Ordnance a clean contrary way , namely to perswade a man by all the objections it can raise , of the badnesse of his estate now , as before of the goodnesse of it : Hereby to blaspheme the great worke of faith in justifying of us : And also , because that next to justifying us , the office and errand of faith is to settle in our hearts peace with God , and a perswasion of our being in his favour , as Rom. 5. 1. Therefore doth carnall reason bend the utmost of its power and Acumen to perswade upon all occasions , by all the most specious and seeming arguments it can start and suggest , that God is not at peace with us , nor as yet reconciled to us ; meerely to contradict faith in what is the principle point it would perswade us of .

So that as in men whilest unregenerate , carnall reason endeavours by false reasonings to preserve a good opinion of their estates in them : In like maner the very same principle of carnall reason continuing its opposition to faith , doth as much perswade to a bad opinion of their estates when they are once regenerated .

And to conclude this , The great advantage carnall reason hath in time of desertion . if in any condition that befalls Gods childe , carnall reason hath the advantage and upper ground of faith . It is now when it is in the valley of the shadow of death , as David speakes , when it walkes in darknesse and hath no light : A condition that doth afford a most compleat Topick for carnall reason to frame objections out of ; When in respect of Gods dealings with him there is a seeming conjunction of all bad aspects threatning perdition and destruction : When faith is under so great an eclipse , and is left to fight it our alone in darknesse , and hath no second : When on the contrary carnall reason , and our darke hearts ( which are led by sense ) are possessed with the sense ( the deepest and most exquisite sense ) and impressions of ( that which the heart is most jealous of ) Gods sorest wrath and displeasure , and that felt and argued ( not mediately and afar off , by consequence from outward afflictions , but ) immediately from Gods owne hand . Thou alwayes hast suspected ( sayes carnall reason ) that thou wert a childe of wrath , and that thou and God were enemies ; But now thou findest it put out of question , and that from Gods owne mouth , who speaketh grievous things against thee ; Ier. 31. 20. thou hast it also under his own hand , for loe he writeth bitter things against thee , Job . 13. 26. that is , in thy conscience as Iob speaks , & holdeth thee for an enemy , ver. 24. and whips thee with the same rod of his immediate wrath and displeasure , where with hee lasheth those that are cut from his hand , and whom hee remembreth no more , but are now in hell , as Heman speakes . A time also this is when this present sense of wrath so distempers and ( to use Hemans words ) distracts the minde , that it cannot listen to faith , which speakes of nothing too , but of what it fees not ; even as the people of Israel could not attend to Moses his message of deliverance through the anguish of their present bondage Exod. 6. 9. So as no wonder if then carnall reason be most busie , and takes this advantage to frame and suggest the strongest objections to the soule whilest it is in this distemper .

Adde unto all this 4. that as there is such strength of corrupt reason which is thus opposite to faith , §. 4. so that there are many other principles of corrupt affections in the heart , § 4. Principle , corrupt affections of jealousie , suspition , and incredulity , joyn with carnall reason in this . which joyne and take part with carnall reason in all this its opposition against faith , and which set it a worke and doe backe it as much in perswading Gods children that their estates are naught , as in securing men unregenerate that their estates are good ; and the hand of selfe-love ( which bribeth and byasseth carnall reason , especially in judging of our estates ) is found as deepe in the one as in the other ; and this doth yet give further light to this point in hand . For looke as before faith is wrought , selfe-flattery ( which is one branch of selfe-love ) bribeth and setteth carnall reason aworke to plead the goodnesse of their estates to men unregenerate , and causeth all such false reasons to take with them which tend to perswade them to think well of themselves . So when once faith is wrought , jealousie , and suspiciousnesse , and incredulity , ( which are other , as great sprigs of pride and selfe-love in us , as the former , which do begin to sprout and shew themselves , when that other is lopt off , and which doe grow up together with the worke of faith ) these doe edge and sharpen the wit of carnall reason , to argue and wrangle against the worke of faith and grace begun ; and all such objections as carnall reason doth finde out against it , are pleasing and plausible to these corrupt principles , for they are thereby nourished and strengthned .

And the reason why such jealousies , The use of them and their working in the heart . and suspitions , &c. ( which are such contrary dispositions unto selfe-flattery which swayed our opinions of our estates before ) should thus arise and bee started up in the heart upon the worke of faith , and be apt rather to prevaile now after faith , is ; ¹ Because that in the worke of humiliation , ( which prepares for faith ) all those strong holds of carnall reason being demolisht , which upheld selfe-flattery , and that false good opinion of a mans estate , and those mountainous thoughts of presumption as then laid low , a man is for ever put out of conceit with himself , as of himself . At which time also , ² he was so throughly and feelingly convinced of the hainousnesse of sinne , ( which before hee slighted ) and of the greatnesse and multitudes of his sinnes , that he is apt now ( instead of presuming as before ) to bee jealous of God , lest he might have been so provoked as never to pardon him , and is accordingly apt to draw a misinterpretation of all Gods dealings with him to strengthen that conceit . And ³ having through the same conviction the infinite errour and deceitfulnesse of his heart before , in flattering him and judging his estate good , when it was most accursed , so clearely discovered and discerned ; he thereby becomes exceeding jealous , and afraid of erring on that hand still , and so is apt to lend an eare to any doubt or scruple that is suggested . Especially ⁴ he being withall made apprehensive both of that infinite danger to his eternall salvation there may be in nourishing a false opinion of the goodnesse of his estate if it should prove otherwise ; because such a false conceit keepes a man from saving faith ; whereas to cherish the contrary errour in judging his estate bad , when it is in truth good , tends but to his present discomfort ; so as he thinkes it safer to erre on that hand then the other . And ⁵ being also sensible of what transcendent concernment his eternall salvation is of , ( which he before slighted ) this rowseth suspition , ( which in all matters of great consequence and moment , is alwayes doubting and inquisitive , ) and also keepes it waking , which before lay asleepe . And all these being now startled and stirred up , doe not onely provoke carnall reason unsatisfiedly to pry into all things that may seem to argue Gods disfavour , or the unsoundnesse of our hearts , but also doe give entertainment too , and applaud all such objections as are found out , and makes up too hastily false conclusions from them .

Last of all , §. 5. as there are these corrupt principles of carnall reason , 3. Principle . The guilt in our owne consciences , remaining in part defiled , a cause of this darknesse . and suspitiousnesse in us , to raise and foment these doubts , and feares from Gods dealings towards us : So there is an abundance of guilt within us , of our false dealings towards him . And wee have consciences , which remaine in part defiled , which may further joyne with all these , and encrease our feares and doubtings ; and as wee are darke and weake creatures , so guilty creatures also . And this guilt , like the waves of the Sea , or the swellings of Jordan , doe begin upon these terrible stormes from God to rise , and swell , and over-flow in our consciences . As in David Psal. 38. when Gods wrath was sore upon him , ver. 1. 2. then also he complaines , Mine iniquities are gone over my head , ver. 4. There is much guile and falsenesse of heart , which in those distempers ( when our consciences doe boile within us , and are stirred and heated to the bottome ) doth like the scumme , come up and flote aloft . Thus in David when hee was under the rod for his sinne of murther , as the guilt of his sinne so the guile of his Spirit came up , and he calls for Truth in the inward parts , Psal. 51. 6. For as his sinne , ver. 2. so his falsenesse of heart was ever before him , and with an eye to this hee spake that speech , Psal. 32. Oh blessed is that man in whose spirit is no guile , and to whom the Lord imputeth no sin . Thus hee spake when God had charged upon him the guilt of his sin , and discovered to him the guile of his spirit , ver. 4. 5. And this guile doth oftentimes so appeare , that our consciences can hardly discerne any thing else to be in us , it lies uppermost , and covers our graces from our view ; and like as the chaffe when the wheat is tossed in the fanne , comes up to the top : So in these commotions and winnowings of spirit , doe our corruptions float in our consciences , whilest the graces that are in us lyecovered under them out of sight ; and the darke side of our hearts ( as of the cloud ) is turned towards us , and the light side from us . And indeed there are in the best of us humours enough , which if they bee stirred and congregated in our consciences , may alone cast us into these burning fits of trouble and distresse ; so as whilst Gods Spirit shall withhold from us the light of our own graces , & our own consciences represent to us the guilt and corruptions that are in our best performances , our hearts may conclude our selves hypocrites , as M. Bradfar in some of his letters cloth of himself ; & others of the Saints have done . Yea , so as even our own consciences , ( which are the onely principle now left in us , which should take part with and encourage faith , and witnesse to us ( as the office of it is ) the goodnesse of our estates ) in this may joyn with the former corruptions against us , and bring in a false evidence , and pronounce a false judgement . Even Conscience it selfe , which is ordained as the urine of the body to shew the estate of the whole ; ( and therefore is accordingly called Good or Evill as the mans state is ) This is apt in such distempers to change and turne colour ; and looke to a mans own view as 〈◊〉 as the state of a very Hypocrite .

And the reason of this is also as evident , The reason . as is the experience of it . Even because conscience remaines in part defiled in a man that is regenerate : and though we are sprinkled from an evill conscience in part , yet not wholly : so as though our persons are fully discharged from the guilt of our sins , through the sprinkling of Christs blood , before God ; yet the sprinkling of that blood upon our consciences whereby we apprehend this , is imperfect , and the reason is , because this very sprinkling of conscience , whereby it restifies the sprinkling of Christs blood , and our justification thereby , is but part of the sanctification of Conscience , as it is a faculty , whose office and duty is to testifie and with 〈◊〉 our estates ; and therefore as the sanctification of all other faculties is imperfect , so of conscience also herein . And hence it is that when Gods Spirit forbeareth to witnesse with conscience , the goodnesse of our estates , and ceaseth to embolden and encourage conscience by his presence , and the sprinkling of Christs blood upon it against the remaining defilement ; that then our consciences are as apt to fall into feares , and doubts , and self-condemnings ; even as much as when he withdrawes the assistance of his grace , those other faculties are to fall into any other sinne : And therefore as the Law of sinne in the other members may be up in armes and prevaile so farre as to leade us captive unto sinne : So may the guilt of sinne in our consciences remaining in part defiled , by the same reason prevaile against us , and get the upper hand , and lead us captive to feares and doubtings , and cast us into bondage .

CHAP. VI.

The third efficient cause , Satan . His speciall malice in this temptation , commission : accesse to , and advantage over us in this temptation , by reason of the darknesse in us .

THus far our owne hearts upon the holy Ghosts deserting , become authors unto us of this darknesse .

But herein beleevers wrestle not alone with flesh and blood , and the darknesse thereof ; but doe further conflict also with those spirituall wickednesses , the Princes of darknesse , Ephes. 6. 12. about their interest in those heavenly priviledges , ( as the phrase there used 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may bee well interpreted ) even with Satan and his Angels . Whom this Apostle compares to a roaring 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that seekes whom hee may devo●re , 1 Pet. 5. 8. And like as when God makes this naturall darknesse and it is night , then the young Lions creepe forth , and reare after their pre● , as the Psalmist sayes , Psal. 104. 20 , 21. So doe these roaring Lions , now when A God hath withdrawne the light of his countenance , and night comes on , and those dampes and fogges of jealousies & guilt begin to arise out of a mans own heart , then come these forth , and say , as Davids enemies said in his distresse ; Come , let us now take him , for God hath forsaken him ; Let us now devoure him and swallow him up with sorow and despaire . And as God sayes of those enemies of his Church , Zach. 1. 15. I was but a little displeased , and they helped forward the affliction ; So when God is angry with his childe , and but a little , and doth hide his face but for a moment ; yet Satan watcheth that houre of darknesse , ( as Christ calls it Luke 22. 53. ) and joynes his power of darknesse to this our naturall darknesse , to cause ( if possible ) blacknesse of darknes , even utter despaire in us .

Now concerning Satans working herein , 4. things in generall premised to explaine Satans working herein . wee will ( as in the former ) more distinctly treate thereof by way of explication of it : 1. More generally . 2. More particularly .

1. In generall .

First , §. 1. Satan , he hath a speciall inclination , and a more peculiar malicious desire , Satan hath a speciall inclination to this kinde of temptation . to vexe and molest the Saints with this sort of temptations , of doubts and disquietnesse that God is not their God : so as all other his temptations unto sinne , are but as the laying in and barrelling up the gun-powder , and making of the train for this great plot of blowing up all . He tempteth Peter to deny his Master , Satan desires to winnow you ; but hee hath a further reach , a designe upon his faith ; which Christ foresaw , and therefore did mainely bend his prayer against it , But I have prayed that thy faith faile not : Satan hoped by that grosse sinne to have drawne him into despaire . Wee may likewise observe how hee did place this temptation in the forefront of those three assaults which hee made upon Christ ; who as in his obedience , so in his temptations is made a compleate example unto us ; for hee was tempted in all things , that is , with all sorts of temptations , and also like us for the maner , only without sinne , Heb. 4. 15. Now he tempted him not onely to vaine hopes , when hee shewed him the glory of the whole would , and to presumption to throw himselfe downe headlong from an now 〈…〉 ground ; But first , and primarily to jealousies and distrusts between him and his Father , and between his humane nature and the divine ; For when Christ had newly received that testimony from all the three persons ; the Father proclaiming him to bee his Sonne from heaven ; the Spirit descending on him at his baptisme , ( it being the speciall grace and institution of that ordinance to seale up adoption and regeneration ) then comes Satan and tempts him to question that voice , [ that it might be but a delusion : ] and Christs humane nature never having done any outward miracle as yet , as appeares Ioh. 2. 11. he would now have had him taken this occasion in the extremity of his hunger , by commanding stones to become bread , to make tryall whether he was the Sonne of God or no , and hypostatically united to the second person : which if God should not doe for him , then to question his Son-ship ; and thinke all this to bee but a delusion . This was the meaning of it , If thou be the Sonne of God command these stones to be made bread , &c. withall insinuating that God leaving him even destitute of daily bread ( which parents that are evill give unto their children , and not a stone instead of bread ) might seeme to occasion an [ if ] whether he was the Son of God or no.

The reasons of this are : The reasons . 1. Above all graces in us , hee is the greatest enemy to faith ; Therefore 1 Thess. 3. 5. the Apostle was jealous of Satan , in nothing more then in this , lest he had been dealing and tampering with , and perverting their faith , I sent to know of your faith , lest by some meanes the tempter hath tempted you : For faith in God is the greatest enemy unto Satan , it quencheth all his darts : Ephes. 6. 16. By standing stedfast in which , we resist him , so that he flyes from us , 1 Pet. 5. 9. As therefore faith is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , John 6. that worke of God and the master-grace ; So despaire and doubting is the master-peece of Satan . Rom. 15. 13. And in faith he is envious especially at the joy of our faith . And as comfort is the most proper work of the Spirit , and most pleasing work to him : So is discomfort and distresse the proper worke of this evill Spirit .

And againe 2. as he is most opposite to the holy Spirit ; So he delights to blaspheme his worke in our hearts to us , by perswading us that all is counterfeit .

3. Hee is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that envious one , and the maine object and marke of his envy is this , That God should be our God , who hath cast off him ; and therefore when he sees he cannot separate between God and us really , hee will endevour to cast and raise up jealousies that he is not our God in our apprehensions ; he endeavoured to raise jealousies betweene God and our first parents : God knowes you shall be as gods , &c. As if God had forbidden them that fruit out of an envy towards them of a better condition : and the like hee endeavoured betweene Christs humane nature and the divine , though hypostatically united .

And likewise 4. [ That God hath given us eternall life , and that life is in his Sonne ] this being 〈◊〉 great truth of the Gospell , so as a Christian 〈◊〉 beleeves it not , maketh God a lyar ; 1 Joh. 5. 10 , 11. Therfore Satan being that great lyar , John 8. 44. opposeth this great truth , and our faith therein above all others ; His 〈◊〉 at the advancement of our nature in Christ according to that truth , is thought by some to have bin his fall and ruine , so understanding that in Ioh. 8. He abode not in the truth . However , he doth now delight to make God a lyar to us in our apprehensions by questioning his promises , and especially to enforce the perswasion thereof out of Gods owne dealing with us , perverting his righteous wayes .

And secondly , §. 2. as Satan hath such a desire , is God may give his childe up into Satans hand for a while thus to afflict and terrifie his Spirit : God may and doth give up his childe into Satans hands , & permit him thus to tempt him . His last commission over Iob seemeth to extend thus far ; for his life only was excepted : Iob 2. 6. He is in thy hand , only save his life ; & therefore after that leave given , we heare Iob ( although never brought to question his estate , yet ) crying out of terrors , and of the sins of his youth ; for Satan then as he smote his body with boiles , so buffetted his spirit . And though Satan hath will of himselfe , and a desire to it , and power physicall enough , and abilities to inflict this at all times ; yet he must further have power morall , or leave and commission from God ; And God somtimes gives to Satan power over the sonnes and daughters of Abraham , Luke 13. even as wel as others ; and as their bodies to be vexed by him , so their spirits : and as to provoke them unto sinne , so much more to terrifie for sinne : there being more of punishment then of sinne in that . Thus he left David to Satan , to provoke him unto sinne , aswell as Iudas : Therefore that provocation to number the people as it is imputed to Satan and his malice , 1 Chron. 21. 1. so also to God and his anger , in giving leave first to Satan , 2 Sam. 24. 1. And as an evill spirit from the Lord troubled Sauls minde , 1 Sam. 16. 14. So a messenger of satan was sent to buffet Pauls spirit , 2 Cor. 12. wherein yet God doth no way help Satan with any further power , then what as an Angell he furnished him with at his creation ; nor with any assistance or information of our secret sins against us , to enable him the more to assault us , ( this I finde not in Scripture ) but permissive power only . Which is either 1. obtained and given at Satans motion & request first made ; so that phrase , Luke 22. 31. Satan hath requested and petitioned to winnow you ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . as that also Job 2. 3. Thou movedst me against him ; doth imply : and as it may seeme , by singling out and calling forth some one for this combate ; as he did him more especially ; to whom therefore Christ addresseth that premonition ; and the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 implies as much . So also Iob was singled out for this duel ; both by God and Satan . Or else 2. this is done through the ordinance of Excommunication and censures of the Church duely administred , clave non errante , for grosse and scandalous sinnes : The proper inward effect that accompanies that ordinance , ( which casts men out of the Church ) being inward affliction , and distresse of conscience by Satan ( which of all afflictions is the greatest punishment as the Apostle calls it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2 Cor. 2. 6. ) thereby to bring a man to repentance : Even as on the contrary , the speciall worke of baptisme ( which admits into the Church ) to such as were fideles adulti , and beleevers already , was by joy in the holy Ghost to seale up their adoption and regeneration unto them : as to the Eunuch , Acts 8. 39. This we may see in the excommunication of the incestuous Corinthian ; whose excommunication is therefore expressed , to be a delivering him up unto Satan in the name of the Lord Iesus : 1 Cor. 5. 9. ( that is ) he was to be cast out by a commission from Christ , which going forth in his name ; when they published it on earth , he signed it in heaven . Upon which rightly administred doth ensue , first , that as the Church doth cut them off from communion with them ; so God cuts them off from communion with himself , and hides , and withdrawes the light of his countenance , the witnesse of his Spirit , & his comfortable presence ; and not only so , but delivereth them up to satan ; that being the consequent of it : which therefore , because it implies the former , is put to expresse the whole proceeding ; which delivery of him unto Satan , was not a giving him a commission to cary him on to more sin : for the end propounded by the Apostle was to destroy the flesh , that is , corruption & the body of sinne , and that the spirit might be saved , ver. 5. that is , that contrary principle of grace which yet remained , but was ready to die , ( as it is Rev. 3. 2. ) might bee saved and kept from death and destruction ; ( though that often be indeed the effect of it in hypocrites , as in Alexander , 1 Tim. 1. 19. ) but it was to terrifie and afflict his conscience , and to stir up in him the guilt of his sin with terrors for it ; which God sanctifieth to humble and to mortifie the flesh . And thus , when that Corinthian was excommunicated , did Satan accordingly deale with him ; for in the next Epistle , 2 Cor. 2. 7. we finde him well nigh swallowed up of sorow ; which was Satans doing , for ver. 11. We are not ignorant ( saith the Apostle in reference partly to this ) of his devices . And thus Satan continued still to handle him , even now when he began to be truly humbled , and was a fit subject to receive forgivenesse and comfort , ver. 7. when though hee feared God and obeyed him , yet hee walked in darknesse , till the Church received him . Or else 3. when this ordinance is not in the case of such sins administred , then God himselfe ( who workes without an ordinance sometimes the same effects that with it ) doth excommunicate mens spirits from his presence ; and gives them up to Satan , by terrors to whip them home to himselfe . So that God gives him leave to exercise power over both godly men and wicked men , onely with this difference : Wicked men God gives up unto him , as unto their Ruler , and their head ; they are therefore called the rulers of the darknesse of this world , Ephes. 6. 12. Who therefore work effectually in the children of disobedience : Ephes. 2. 2. Or else as captives to a Prince , he taking them captive at his will , 2 Tim. 2. 26. so as they are captived and led away , 1 Cor. 12. 2. But his owne , God gives up to him , but as prisoners to a Iaylor , as a Magistrate may doe his childe , to commit him ; who hath not a power over his prisoner to doe any thing with him ; but only by appointment , for a time , with a limited commission , and therefore cannot put him on the racke , or into the dungeon , but when and how farre God pleaseth : even as when Satan is said to have cast them into prison , Rev. 2. 10. his commission was but for ten dayes , and then God rebukes him .

Satan having thus obtained leave ; §. 3. now 3. to shew how able and powerfull hee is to worke darknesse in us , How able Satan is to tempt us . I need not much insist on . His physicall and naturall power to worke upon our spirits , by his creation as he is angell , is exceeding great . We are a middle sort of creatures betweene them and beasts ; beasts being meerely corporeall , they meerely spirituall , man betweene both ; He made us a little inferiour to the Angels , Heb. 2. though but a little , yet inferiour : and in respect of that inferiority we are exposed to their working and crafty wyles . The great advantage they have hereby over us , the Apostle insinuates when he sayes , Wee have not to doe with flesh and blood , Ephes. 6. 12. but spirituall wickednesses ; that is , with spirits , in abilities transcending the power of flesh and blood : for flesh is used to expresse weaknesse when it is thus compared ( as here ) with Spirit , so Esay 31. 3. Therefore they are there also called , as Principalities for their authority ; so Powers for their naturall abilities ; and that to worke upon us : For it is spoken in that relation . All which power , how great soever in him at his first creation , is now become the power of darknesse ; and so called , because most powerfull that way , namely , to cause and worke darknesse in us : and though he can for a need transform himself into an angell of light , by deluding his deceived enthusiasts with false joyes ; yet therein hee doth but act a part , it is but forced ; but to shew himselfe an angell of darknesse , by terrifying and affrighting weake consciences , this is naturall now to him ; His power lyes most in this . Therefore his title further , is the ruler of darknes : and also he is called that strong man ; strong as to keepe peace , Luke 11. 21. in those he deceives with a false peace ; so to make war & commotions in us when he is cast out . Wee are bidden therefore to stand upon our guard , and to looke that we have on the whole armour of God , that wee may be able to stand against his wiles . Ephes. 6. 11.

Onely in the fourth place , §. 4. though Satan hath never so much power , That the exercise of this his power is much from the darknesse in us . yet the advantage and exercise of this his power to work those disquietments in us , is by reason of that sinfull darknesse which is in us . Wee may say , that as , unlesse he had power from above , that is , from God ; so nor unlesse he had furtherance from beneath , even from those principles of guilt and darknesse in us aforementioned , hee could not disquiet us . Satan commeth ( saith Christ ) but hath nothing in me ; a commission he had , and therefore came ; but hee had nothing of his Image , or of the guilt of any of his workes , to work upon in Christ ; & therfore could effect nothing at all upon his spirit . That therefore which gives him priviledge , scope , and matter to work thus upon us , is somthing within us ; there being even in the best something which doth belong to his jurisdiction , which maketh their spirits fit subjects for his temptations to take upon . In the 6. chap. to the Ephes. v. 12. They are called the rulers of the darknes of this world : and Coloss. 1. 12 , 13. Their power is called the power of darknesse ; so as darknesse is his territories , dominion , & jurisdiction : for it is his worke , and his image , without which hee could have no power at all with us . But by reason of this remaining darknes hee hath a double advantage over us .

1. §. 5. An advantage of more neere intimate and immediate accesse to our spirits to close with them , A double advantage that Satan hath over us in the exercise of his power in tempting us : to suggest unto them , and worke upon them ; and to tempt not onely , as one man tempts another , by the outward senses , but by the inward also , which is an exceeding great advantage . And though it is true , Of neere and intimate accesse to suggest inwardly to our spirits . that as hee is an Angell he hath naturally by creation ability thus to doe ; yet as he is now a devill , and an uncleane spirit , were we but perfectly holy , as in innocency , he should be debarred all such neere communication to us . To this purpose it may be observed , that in that his temptation of Adam in innocency , he was not permitted in his first assault , till hee had sinned , to come within him to worke upon his fancy and affections indiscernably : but onely mediately and externally ; by an audible voice in the body of a Serpent . Caeterum Malus ille extrinsecus , ac non per cogitationes , Christum adortus est , quemadmodum & Adamum . Nam ne illum quidem per immissas cogitationes , sed per Serpentem impetivit Damasce . Ortho . fidei , lib. 3. cap. 20. And likewise as touching the second Adam , wee reade not , that hee had accesse to his inward senses and spirit ; but only by an externall suggestion by voice , and by visible representations ; as when he shewed him the glory of the world in visible Land-skips of his owne making : which were represented to the eye ; what else was the reason why hee tooke the advantage of a mountain ? if it had been by working on his inward senses , any place would have served for that ; But the devil then appeared in a visible shape and so tempted him , for he would have had him fallen downe to worship him . Another time wee finde him crept into one of his Apostles , to assault our Saviour by him , Master spare thy selfe , sayes he , when therefore Christ sayes to him , Mat. 16. 23. Get thee behinde me Satan : Thou art an offence to me . So as still Satan was kept at a distance and could come no neerer . And that he should yet come thus neere to him , made Christ also in that great temptation in the wildernesse with so much vehemency and indignation , at last say to him , Avoide Satan , Mat. 4. 10. as loathing the neerenesse of so fowle a spirit : For what fellowship ( that is , such , thus neere ) should Light have with this angell of darknesse ? Nor should hee have such more neer and inward accesse to our spirits , but for that darknesse in us ; by reason of which he thus comes within us ; and as darknesse mingleth with darknesse , so he with our spirits : So that as the light of grace in us begun , doth fit us for Gods drawing nigh to us ; so this darknesse remaining in part unexpelled , exposeth us to Satan his drawing nigh , so neere , as to mingle with our spirits and as it were to become one spirit with us .

2. As hereby he hath this advantage of accesse to get within us ; Of fit matter to work upon . so this darknesse in us is also as fit fuell , and as tinder to his fiery temptations , that presently enkindleth and enflameth : so as all those effects of the principles of darknesse mentioned , he can both increase and augment ; and so addes blacknesse to that darknesse in us , and darknesse being his dominion , therefore so much darknesse as is in us , so great a party he hath in us to work upon . Hence therefore all the effects that he worketh in unregenerate men , who are nothing but darknesse ; he may worke in regenerate men , according to the proportion of the remainder of darknesse in them , to a certaine degree , and for a limited season ; as to delude their reason , falsely accuse , and terrifie their consciences , &c. Onely small despaire and revenge against God , which is that sinne unto death , this the Apostle excepteth ; for having occasionally mentioned that sinne , 1 Iohn 5. 16. he addes ver. 17. That he that is borne of God sinneth no● , that is , not that sinne ; and he subjoyneth , But keep● himselfe that that evill one touch him not : that is , with the least infusion of the venome of that sin , which is properly his sinne , Iohn . 8. 44. and which he toucheth their spirits with , who become the Serpents seed . And therefore all such instances as we finde , that shew how hee hath wrought on the spirits of carnall men by reason of their totall darknesse , may bee alledged , to shew in a proportion , what he may also worke on regenerate men for a season , by reason of their darknesse in part remaining . All things hapning alike to all . Thus in generall

CHAP. VII .

More particularly , how Satan workes upon those three principles in us : First , on Carnall reason .

SEeing therefore the exercise of his power lyes in that darknesse which is in us ; let us more particularly see how able and powerfull he is , to work upon those severall principles of Carnall reason , guilt of conscience , jealousies , and feares .

First on carnall reason , on which he chiefly worketh in this sort of temptations , the strength wherof lyes in false reasonings ; wherein , if in any thing , he hath the advantage .

First , §. 1. his abilities to forge and invent false reasonings and arguments to overthrow our faith , Satans abilities to invent false reasonings , are ( as they must needs be conceived to be ) exceeding great : who for his knowledge is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as well as Satan , for his malice ; and for his subtility in out-reaching us , a Serpent : who when young , out-witted our first parents , he beguiled Eve through his subtlety , sayes the Apostle , 2 Cor. 11. 3. then , when their reason was not depraved ; but now hee is growne that Old Serpent , increased by so long a time of experience , Rev. 17. 9. and we are become children , apt to be tossed to and fro , Ephes. 4. 14. He hath had time enough to improve his knowledge in ; a student he is of 5000. yeares standing ; that hath lost no time , but as he is said to accuse day and night , Rev. 12. 10. so is able to study both day and night ; and hee hath made it his chiefe , if not whole study , to enable himselfe to tempt , and plead against us ; It is his trade , therefore as men are called Lawyers , or Divines from their calling ; so hee the tempter and the accuser from his imployment ; & by this his long experience & abservation he hath his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 2 Cor. 2. 11. his set and composed machinations ; his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ephes. 6. 11. his methods of temptations , which are studied and artificially moulded , and ordered ; even such systemes and methods of them , as tutors and professors of arts and sciences have , and doe reade over againe and againe to their Auditors : The Apostle calls them darts , verse 16. and he hath an whole shop , and armory of them ready made and forged ; which for the acutenesse , and subtill sophistry that is in them , are called depths of Satan , Revel. 2. 24. Which depths , and his continuall exercise in this great controversie in all ages : if in any point , are most to bee found in this ; for he is more especially versed in this great question and dispute whether a man bee the childe of God or no , more then in any other : all other controversies hee hath had to deale in but in particular ages , as occasionally they were started ; but this hath beene the standing controversie of all ages , since God hath had any children on earth ; With every one of whom more or lesse , he hath at one time or another had solemne disputes about it : so as he knowes all the advantages , windings , and turnings in this debate ; all the objections , and answers , and discussions in it . And as other controversies ; the longer they are on foote , and the further they have bin caryed along , the more they are enlarged , improved and grow more subtle : So must this needs also , especially in this latter knowing age of the world ; and by reason also of that seeming neere similitude which hypocrisie holds unto the truth and power of grace , ( which hath fazled and entangled this controversie ) The objections and difficulties which a beleever meets with in beating out a right judgement of his estate , which of all controversies is the most subtill and intricate . are greater then in any controversie the world ever knew ; and afford stranger knots , and require as acute distinctions to dissolve them as the Schoole knowes any . And indeed such , as , did not the holy Ghost sometimes cut , sometimes untie them for beleevers , by witnessing with our spirits that wee are the sons of God , bare reason alone could never determine in it . Now Satan through long experience , and observation hath all these at his fingers ends ; and hath reduced them all to common places long since ; He hath still observed , and laid up what answers have relieved the spirits of beleevers in such and such a doubt cast in by him ; and then studies a further reply against the next time , or for the next beleever he shall have to doe with .

Secondly , §. 2. as he hath thus throughly studied this controversie , Satan knowes how best to suit his false reasonings to all sorts of beleevers . and knowes all the windings and false reasonings in it : So withall , by his daily studiing and considering Men , he knowes how best to suit , and make use of those reasonings , both to persons and seasons . It is the sole businesse of those evill spirits to study men ; for this end they goe up and downe the earth ; and he hath common places of men , and their severall frames and temper of spirit , as well as of temptations ; he knowes all the severall rankes and classes of men in the state of grace ; and according to their rankes , with what sort of temptations to encounter them . For mens temptations are various and manifold , 1 Pet. 2. 6. even as the gifts and operations of the Spirit are , 1 Cor. 12. 4 , 5. Now he having beaten out this controversie with all sorts , knowes how to lay the dispute , how to order , and marshall , and apply objections , and weild his blowes with most successe and advantage . That as Physitians , having observed the severall workings of medicines of all sorts , upon severall ages , & constitutions ; & what severall issues and effects they have had , doe therefore accordingly prescribe and apply severall medicines , according to the severall and differing conditions of their patients , though sicke of the same disease : Thus Satan , he by observation finding the hearts of some men answering to some others , even as face to face in water , as Solomon sayes , and more alike , and withall remembring what reasonings have alwayes taken most with such a sort or strain of Christians , whose corruptions and whose graces were much alike unto those in this or that man hee hath now to deale with ; accordingly he makes use and application of these reasonings againe . The conditions of men are exceeding various , and so are capable of severall sorts of temptations . ¹ The temper of mens spirits we know is divers , and so is capable of diversity of suggestions . Men of melancholly and jealous spirits , he plyes with reasonings and suggestions that will most take with their spirits . And againe ² the operations of graces , as of sinne , are various in those severall tempers . And ³ Gods dealings with , and workings upon his children are as various as either : some he humbleth much , some are led on with comfort ; some he workes on with a sudden and marvellous light , as if the Sun should rise on the sudden , at midnight ; and on others , insensibly and by degrees , as when the dawning steals upon the day ; some have had a false & a counterfeit work before ; some were never enlightned untill savingly ; and this variety affords rise , & occasion for severall temptations . So as what kinde of work any other Christian hath had , is apt to be made an exception to another that wants it . I was never thus humbled sayes one , nor I thus comforted sayes another ; I had a sudden violent worke indeed , which came in like a spring tide , but now the tide is fallen , and my first love abated , sayes a third ; I had some workings and enlightnings heretofore sayes another , and I was deceived then , and I may be so now also ; and so he hath that vast tuske set him , to compare a counterfeit work with a true . Thus every severall way of working lyes open to severall exceptions ; and as we say , that every calling earthly hath its severall and proper temptations : to the severall wayes and maner of effecting this calling heavenly , have their severall veines and currents of temptations . All which Satan knowes , and hath often traced ; and accordingly knowes how to sit them to men , and to prosecute them the most advantagious way . So in like maner hee takes the compasse of every mans knowledge , notions , and apprehensions ; according unto which , as our knowledge is more or lesse , we are also capable of severall temptations . Many reasonings and objections , which like small haile-shot could not reach , or make any dint at all upon men of parts and knowledge , that soare high out of the gun-shot of them ; and who have on the whole armour of God , as the Apostle speakes Ephes. 6. are in compleat armour , abounding in all faith and knowledge ; yet are fittest to levell with , at such as are more ignorant , and fly low , and have but some few broken pieces of that armour to defend some parts with : but on the contrary those other of his great shot , which he dischargeth on men of knowledge , they would bee shot , and cleane fly over the others heads , and not come neer such smaller vessels . All in Thyatira knew not Satans depths , nor were capable of them , Rev. 2. 24. Thus ignorance , and want of knowledge of the meaning of the Scriptures , and of the wayes of grace chalked forth therein , how doth Satan abuse , to the disquietment of many poore and good soules that want much knowledge , by putting false glosses on them ? how many weake soules do stick in shallowes , and are sometimes a long while 〈◊〉 with grosse mistakes ? and like small birds , are held long under with limed strawes of frivolous objections , which great ones fly away with . S. Paul being a man of knowledge was not easily taken with such chaffe , Satan fitly knowes how to apply his temptations We are not ignorant of his devices , ( sayes hee 2 Cor. 2. 11. ) and therefore Satan takes another course with him , and comes with downeright blowes , and falls a buffet in him , 2. Cor. 12. Thus doth Satan take measure of the bore ( as I may so speake ) of every mans understanding and fits them with objections proportionable , of severall sises . And as the Apostles in his Sermons prepared milk for babes , but strong meat for strong ment so doth satan in his temptations , apply and suite them to mens notions and apprehensions , still framing objections according to their reading .

Thirdly , §. 3. he is able indiscernably to communicate all his false reasonings , Satan is able indiscernably to communicate the most spirituall false reasonings ; and in such a maner as to make them take . ( though never so spirituall , ) which hee doth forge and invent , and that in such a maner as to deceive us by them , and to make them take with us .

First , he is able not onely to put into the heart suggestions and solicitations unto sensuall and worldly objects ; such as that into Iudas heart , to betray his master for money , Iohn 13. 2. and to tempt maryed couples severed , To suggest even the most subtill and abstracted reasonings about things spiritual . to incontinuancy , 1 Cor. 7. 5. But also the most subtill and abstracted reasonings concerning things spirituall , which are utterly remote from sense , he can insinuate and impart according to the measure and capacity of mens apprehensions . Therefore we are said to wrestle with them about things heavenly , and out interest therein is often made the matter of the contention , and the subject of the question : so that phrase Ephes. 6. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; when it is said , We wrestle with spirituall wickednesses in heavenly , is rather to be understood of [ heavenly things ] then of heavenly places ; ] the word signifying rather supercaelestiall , in the highest heavens ; whither ( if rendred of places ) the devils never came since their fall ; and it being used elsewhere for [ heavenly things ] as Heb. 8. 5. and the preposition [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] or [ In ] being likewise sometimes put to expresse the object matter about which a thing is conversant , as Matth. 11. 6. Blessed is hee that is not offended in mee , that is , with or about me , & for my sake ; it may congruously be so here meant as noting to us , that the price about which wee wrestle with Satan , the stake , are not things worldly , as honours , riches , and the like , but things heavenly , which concern our souls and estates hereafter . Now the contention being about heavenly things , and spirituall blessings , it cannot bee transacted but by reasonings suitable ; that is , spirituall false reasonings abstracted from sense and fancy : and in this respect they are termed spirituall wickednesses ; because in such wickednesses they deal & trade in especially , or as much as in those that are sensuall ; as tempting to unbeliefe , despaire , blasphemy against God , of which sort are all those temptations we have now in hand . And that he is able to convey and suggest such spirituall thoughts and reasonings of what sort soever , appeareth many wayes : as by injecting blasphemous thoughts against God such as doe sometimes transcend the wit and capacity of the receiver of them ; and is manifest likewise by Sauls prophesying even from the immediate dictating & suggestion of an evill spirit as is expresly said , 1 Sam. 18. 10. in the like maner to which , haply the Sibylls also propheyed : but more evid●● it is in all those damnable heresies which have been broached in all ages ; as in the primitive times among the Romanes , the broachers whereof are made the Emissaries of Satan , therefore Rom. 16. 〈◊〉 Paul having branded them unto the Romans , that taught false doctrines among them , and having instructed them against them , hee gives this encouragement about them , ver. 20. That God should treat dawne satan under their feet shortly , having respect to Satans work in those errors mentioned , v. 16. Satan being the main author of them . Thus in the Church of Thyatira , those cursed heretiques who appla●ded themselves , and were admired by their followers for the depths and profoundnesse of the learning shewne in those heresies they broached : Depths as they speake , Rev. 2. 24. But if they call them depths sayes the Apostle , I will call them Depths of satan [ Depths of satan as they speake , ] for the devill was the master and the author and suggester of them : so in after-times Apostacy is ascribed to spirits of errour , that is , Devils , which he foretelleth men should give heed unto , 1 Tim. 4. 1. & in the working of satan , 2 Th. ● . 9. it was He that sharpened their wits , and pens . Now then by the same reason there is no reasoning about our estates , though never so spiritual , but he can suggest it as well as he did those depths of heresies to the broachers of 〈◊〉 . So as Satan cannot onely make those false reasonings which our owne hearts forge more specious , and probable , and suggest further confirmations of them , which are enough to add unto this darknes ; but he is also able to put in new , which himself invents , of what kinde soever they be .

Secondly , To suggest them in such a maner , as to take and deceive us . he is not simply able to suggest them , but to insinuate them in such a maner , as to take with us , and deceive us ; yea , and often to set them on with a deep impression . Therefore in those places forementioned , it is not simply said , that there should be spirits which should suggest errors ; but so suggest them , as that men should give heed unto them : 1 Tim. 4. 1. and 2 Thess. 2. ( where the working of those very same spirits is set forth , ver. 9. ) it is not onely said , that they were sent as from God to delude , but with strong delusions ; such , as should have a strength put into them , to prevaile , so as that men should beleeve them . So also , that lying spirit which God sent , and who perswaded Ahab by a lye in the mouthes of his false Prophets : commission is not simply given to him to suggest a lye , but so as it should prevaile with Ahab ; so 2 Chron. 18. 21. And the Lord said , thou shalt entise him , and thou shalt also prevaile . And as he is thus able ( when God gives leave ) to delude wicked mens understandings with false reasonings in matters of heresie and false doctrine , by reason of that totall darknesse that is in them : So he is able ( if God give leave ( as sometimes he doth ) to bring strong delusions upon the mindes of Gods children also , through false reasonings about their owne estates , by reason of that darknesse which in part remaines in them : by meanes of which he may work the same effects for a time , and in a certaine degree in a godly man , which in another , as was before observed . Thus the beleeving Galatians , especially some of them , were so farre bewitched ( as his word is ) as for a time to assent to that great errour in point of justification : And this by reason of that folly and darknesse which remained in them , as he intimates , when he sayes ; Oh ye [ foolish ] Galatians , who hath [ bewitched ] you , that ye should not obey the truth : Gal. 3. 1. And if in the very doctrine of Justification it selfe , beleevers were thus for a time deluded , ( which is rare ) then much more may they , and ordinarily are they misled in the application of faith , in the beleeving their owne personall justification , which is the point in hand . A caution . Onely this is to be added here for caution sake : That it is true , that Satan cannot enforce an act of assent to any falshood upon the understanding of any man . For how then should they have all beene dawned for beleeving that lyed 2 Thess. 2. 11 , 12. which should not have been unlesse it were their owne sinne ; which is as true of all other temptations as that . Though Satan pat the thought into Iudas heart , John 13. 2. yet his owne conscience ownes it wholly as his owne act , Mat. 27. 4. I have sinned , &c. Neither yet doth hee is immediately concurre to produce such an act of assent in us ; Tentationis potest esse causa efficacax , at non peccati : potest necessitarehomines ad sentiendam tentationem non ad consentiendam . as God doth , when hee worketh saith in us : for then Gods power and assistance in working good , should bee no more then Satans in working evill . And yet the Scripture phrases goe farre in ascribing unto Satan herein , when it sayes of those that beleeved not the Gospell ; that the god of this world hath blinded their mindes that beleeve not : 2 Cor. 4. which notes out a superadded working of blindnes unto their own naturall blindnes . As also when he sayes , that the Prince of the aire is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that workes effectually , &c. Ephes. 2. 2. And also that of the Corinthians whilest unregenerate , who as then are said to be caried and led away after dumbe Idolls , 1 Cor. 12. 2. All which phrases would seeme to argue , not onely a further power of working on mens judgements , then when one man doth endeavour to corrupt and perswade another man in a morall way : ( because he suggesteth indiscernably , and with more frequency and importunity , and holdeth the minde more to the object , and presenteth an army of confirmations at once , and is able so to marshall them , as the minde can scarce resist ; and puts all these upon the Spirit with a violent and imperious affirmation : ) But further also it would seeme to imply some kinde of physicall working ; though not immediately on the spring of the clocke , yet upon the wheeles and weights of it , I meane the passions in the body , and the images in the fancy ; though not upon the understanding immediately : all which , what influence they have to sway the judgement and pervert it , experience shewes .

Fourthly , §. 4. he is further able to follow and continue his reasonings as occasion is , Satan is able to continue the dispute , and often , to make replies to the answers of his false reasonings . and to keepe up the dispute , and hold out arguments with us , and out-reason us ; by putting in new replies to our answers , and so to maintaine and manage and cary along the dispute , and to come up with fresh supplies : which in this respect is called wrestling ; Ephes. 6. 12. We wrestle not with flesh and blood , but principalities and powers , it being ( as the bodily wrestling ) transacted by reiterated assaults , and attempts to overcome and get the victory ; hee as it were going about to strike up our heeles , as wrestlers doe : that is , to take away from under us those reasonings which supported us , by cavillling objections ; which kinde of spirituall wrestlings how often have we experience of in spirituall agonies ? In the houre of temptation beleevers finde conflicts and bandyings of disputes , rationally caried along , and pertinent objections brought in against those answers , which they secretly meditate of : In which case therefore Divines bid men not to dispute with that cunning sophister . Thus many when death hath approached have found that they have had their reasonings for their estates , and those evidences they have had recourse unto , taken away & confuted as fast as they have thought of them . And that Satan hath this dexterity and skill thus to manage such kinde of disputes with us , is further evident , in the framing of heresies , wherein he assists the contrivers of them with pertinent considerations to backe and confirme their notions , in their private meditations , studies , and contrivements . And indeed if Satan were not able and skilfull thus to oppose and reply , these kind of temptations which consist in disputes could not be managed : for otherwise , Satan in them did dispute with us , but as if one of us should reason with a dumb man that can heare , but his answers cannot be known , & so we know no way what reply to make . Therfore surely Satan hath some way , more or lesse a guesse and inkling , often what may be the answers of the heart againe : which were it otherwise , the glory also which God hath by the victory gotten over Satan in these temptations , were much obscured , and Satans confusion lesse ; for the victory of our faith in these disputes , and the resistance it makes , lyes chiefly in those replies which are made , wherby it quencheth all his darts : whereof the devill , when he is once sensible , and perceives it , he is confounded ; for then , when he is once sensible and apprehensive that he is resisted , doth he fly from us , as the Apostle speakes , Iames 4. 7. and that of his owne accord , as the expression there imports ; even as a foiled and disgraced souldier . And this we may see in his cariage in those his temptations of Christ ; which were managed by mutuall disputes ; and the foiling of satan , was by the answers out of Scripture which Christ gave , Mat. 4. 11. by which being confounded , he left him ( as the text sayes ) as out of pride , ashamed that he was foiled . So that Satan some way or other is able to guesse at , and discernes the replies in our hearts to his objections ; as well as to make and cast in objections .

CHAP. VIII .

That Satan is able to worke upon that other corrupt principle in us ; [ Guilt of Conscience . ] Both how farre he is able to know matter by us to object against us ; as also to set it on , and worke upon the guilt and erroneousnesse of the conscience .

THus we see how able Satan is to joyne with and assist carnall reason in us against our selves ; wee will now further consider what power and working he may exercise upon that other principle in us , our consciences ; in joyning with the filth and defilement thereof , in accusing us and laying particulars to our cha●ge ; in which consisteth the greatest of his strength , even in an army of accusations of us to our selves ; which in this warfare hee musters up against us . This sort of temptations ( we have in hand ) consists either of false majors , or false minors ; which are like the two wings of an army . His false majors , they are such , as misapprehensions of the wayes and of the worke of grace , or misunderstanding of sayings of Scripture , &c. which by reason of that darknes of ignorance , that is in us , he puts upon us wrested and perverted . As [ That to relapse into the same sinne againe and againe is not compatible with grace ] and many the like . For the opinions whereby some doe measure what strictnesse is essentiall to the being in the state of grace , are often too severe and rigid ; as in others too loose : The measure of some is too scant , not giving allowance to failings ; as of others too large , taking in such grosse corruptions , and the constant practise of them as cannot stand with grace . And Satan deceives with both : As the one sort of prophane men to flatter themselves to be in a good condition when they are not , so the other of weak and tender consciences , that they are not in a good estate when they are . And in like maner places of Scripture misunderstood , doe oft prove matter of great temptation to many , as that Hebrewes 6. unto One , who having fallen from his first love , concluded he could never bee saved , because it is there said , that they which are once enlightned , if they fall away , it is impossible they should be renewed to repentance : whereas it is onely to be understood of a revengefull totall Apostasie . Acts 13. 10. Thus as Elymas perverted the right wayes of the Lord : So doth Satan also , Elymas being therefore there called child of the devill , because he did the work of his father therein . Now all such false reasonings as are founded upon such mistakes of the things , & of the rule it selfe whereby we should judge of our estates , false majors , do properly belong to the former head of Carnall reason . But he hath another wing of forces to joyn to these , and they are false accusations of a man to himselfe , from the guilt of his own heart & wayes , misconceits of a mans selfe , and misapplications to a mans self , another sort of arguments wherein the minors are false . So as although a man be full of knowledge , & through the light thereof hath a right judgement both of the Scriptures , & of the wayes & work of grace by which mens estates are to be judged ; & so therein Satan cannot be too hard for him with all his sophistry : yet by misrepresenting a man to himselfe , and by perverting his owne wayes to him , making that which is straight , seeme crooked , and all in him to bee hypocrisie , a man is brought to passe a false sentence upon himselfe . So as if this subtill pleader cannot deceive the judge ( as I may so speake ) with false rules and mistakes in the Law it selfe ; then he endeavours it by misrepresenting the case of the party , and puts in a false bill of accusation , so ordered and coloured as to procure a judgement against him ; laying afore the eyes of mens consciences their by-ends , deadnesse and hardnesse of heart , and falsenesse in such and such turning of their lives ; excepting against what is good in them ; aggravating what is evill , and all to enforce from thence a false conclusion . To instance in some one false reasoning : Satan oft argueth and chargeth the conscience of one distressed in this or the like maner ; Those in whom any sinne raigneth , or in whose hearts hypocrisie and selfe-love is the predominant principle , are not in the state of grace : But such an one art thou , &c. for the proof of which minor , he musters up and sets in order in the view of conscience , a multitude of instances , of sins committed , thus hainously , thus oft ; of duties omitted , and if performed , yet with such and such pride of heart , self-aimes , &c. In which sort of reasoning , the major and first proposition is often true : but the minor , the assumption [ such an one art thou ] is most false . And although there be a truth in the instances alledged to prove it : That such sins have been committed , and that in performance of duties such particular by-ends , &c. doe arise , and are found in the heart , yet not in that manner , as hee would lay the charge , not as raigning , not as the swaying and prevailing principle in a mans whole course ; That hypocrisie is there , cannot be denyed : but that hypocrisie rules there , and is predominant , and that nothing but hypocrisie , this is it , is false , which yet satan amazeth the conscience with , to bring forth this conclusion out of all , Therefore thou art an hypocrite : which conclusion likewise , how able hee is to set on with terrors and affrightments , wee shall shew anon ; That which wee have now in hand , is to shew how able he is , for those kinde of false reasonings : the deceit of which lies chiefly in the assumption , and minor proposition , that , is in misapplications to a mans selfe ; in which hee hath principally to deale with conscience : for the guilt of a mans particular wayes , actions , and corruptions , is made the matter of the evidence , & the proofs of those minors : and the defilement and erroneousnesse of the conscience is that principle in us , which hee workes upon , when he enforceth such a misapprehension from those evidences .

Wherein we may take notice of a difference betweene the holy Ghosts dealing with a beleever , A difference between satans sifting us , & the holy Ghosts searching . when at any time hee comes with the word , and searcheth and tries the heart , and discovers corruptions to us , to wit , such as David prayed for , Examine mee oh Lord , and try my heart , &c. Psal. 26. 2. Psal. 139. 23. convincing and reproving us , and that sometimes with some sharpnesse for our by-ends , hypocrisies , &c. when also he bores the care , and shews wherein we have exceeded , as Elihu speaks , Iob 36. 9 , 10. and betweene these other siftings and winnowings of sathan , ( as Christs phrase is , Luke 22. 31. ( of which afterwards . ) The difference is , That the holy Ghost dealeth sweetly herein , but as a father that rebukes and convinceth his childe of his misdemeanours ; but without putting in any such sting in the conclusion , that therefore wee are hypocrites ; nor to any such meaning , or purpose thence inferred , that therefore sinne raignes in us , &c. but in these of satan , that is the issue he mainely drives all to , and it is made the foot , the burthen of all those his accusations , and is as the scope and argument that runnes through the whole of that his charge , against us .

And in respect to this his misse-representing our estates and false aggravations of our sinnes unto us , he is called as the Tempter , which is in a generall relation to all sorts of tentations : so the accuser , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Rev. 12. 20. or empleader against us ; and as the accuser of us to God , §. 1. in Gods Court , How satan is an accuser , by charging the guilt 〈◊〉 on the conscience . and before his tribunall , ( for to accuse in a Court the word may seeme to import ) so in the Court of our owne consciences . And as hee tempts us unto sinne , so also for sinne and by sinne ; that is , the guilt of it , to draw us to despaire . Hee that accused Iob unto God , would surely accuse Iob unto himselfe much more . A Caution .

And though it may bee truly 〈◊〉 that neither Satan nor our own consciences , A Caution . can ever aggravate unto us too much , the intrinsecall sinfulnesse , the hainousnes and vilenes of our sinnes in their due and proper colours , and true aggravations of them , which we can never come to see enough , as not to hate nor loath , and mourne for as we ought ; yet Satan and our owne consciences may in the representation of our sinnes , put such false apprehensions and such aggravations upon them , as may make us apprehend too much about them ; as when it is suggested , that they are such as are not compatible with the state of grace ; or that they are utterly unpardonable : he may likewise use them as inductions to prove a false conclusion . And also although our sinnes if truly can never be enough represented , if it be in order to drive a man more to Gods free grace , and unto Christ ; yet to present them singlely , and alone , and to hold the minde & intention of it so to them , as to cause us to forget our owne mercies , and in such a manner , as thereby Gods mercies and all comforts are hidden and concealed from us ; this is that is satans practice , and is the cause of this deep bondage wee thus here speak of . And in this respect that name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the accuser , is given this evill spirit in a direct and full opposition to that speciall name and office of the holy Ghost 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the comforter or pleader for us : because as the holy Ghost maketh intercession in our owne hearts unto God for us , and upon true repentance helpeth us to make apologies for our selves , ( as the word is ) 2 Cor. 7. 11. and comforteth us by discovering our graces given us of God , as 1 Cor. 2. 12. and by pleading our evidences , and witnessing with our spirits that wee are the sonnes of God : so on the contrary , satan is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an accuser , by laying to our charge the guilt of our sinnes , by empleading our evidences , misrepresenting our estates , thereby to deject us , and swallow us up with sorrow , as 2 Cor. 2. 7. And further , because in these accusations his scope is to misrepresent our estates to us , & falsely to disquiet us , therefore hee is yet more especially called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a slanderer , as one that falsely and lyingly calumniateth and slandereth all our graces , all Gods dealings towards us , all our dealings towards him : slandering our persons , our estates to us , charging us to be hypocrites ; unsound , and carnall , and counterfeit Christians , still misconstruing all unto the worst . Which false calumnies and charges of his , I take most properly to be those darts mentioned Ephes. 6. ver. 11. which are there said more especially to oppose our faith : and therefore faith is there said to quench them , from which trade of his forging darts of calumnies , he hath his name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a slanderer from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a metaphor , it is from casting darts , ( for the slanderous calumnies of the tongue , are as a manle , Prov. 25. 18. and a sword , Psal. 57. 4. and a sharp arrow , as Solomon speaks : their teeth speares and arrowes ) and such are these kinde of satans tentations and accusations against us , Even as darts and arrows that wound and pierce , and runne through the affections , that strike the soule through and through with feares : his name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the tempter , is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to pierce : because such are his darts , so sharpned , and slung with that force , as they are fitted to pierce , and enabled to runne through . And besides the sharpnesse of the darts themselves , they are said to be fiery , as making double way for themselves : for a piece of iron , though blunt , yet if fired red hot , it runs through without resistance . Satan , hee is that great generall of the whole powers of darknesse in us ; and therefore even the forces of the guilt of sinne ( the proper seat of which is the conscience ) hee hath some command over , as well as of the power of sinne in other members ; as he can muster up and set on fleshly lusts which fight against the soule , and provoke and back them in their assaults upon us , so he can clap on the chaines of guilt and bondage .

And as he can stir that guilt that is in us , And also by working upon the injudiciousnesse of the conscience . so also work upon that injudiciousnesse and erronious defilement that is in the conscience , to judge of a mans owne estate ; this satan works upon and abuseth : For as hee hath a power to work upon the corruption in the rest of the faculties , so also over the defilement and pollution of the conscience , misleading it in the verdict , as cunning pleaders doe a silly Iurie ; the wards of conscience are of themselves loose , and naturally misplaced , but hee with his false keyes wrings and perverts them much more : it naturally gives an uncertaine sound , but he by his false alarums and pannicke feares cast in , doth much more confound the testimony of it . And how easie is it to trouble a soule disquieted already , and to worke upon jealousies which are raised ? we see how far a cunning man can insinuate with jealous natures , to encrease suspitions and surmises . When an humour is stirred , how easily is it wrought on : and when the Spirit hath already read us a sharp Lecture , and examind our consciences , then hee strikes in , and descants upon all .

But the more full and distinct explication of Satans worke herein , § 2. requires a further search and enquirie , A quaere discusted , how , and how far satan may know matter against us , to accuse us of . and larger demonstration , how Satan comes , and how farre to know matter by us thus to accuse us of : for if hee doth accuse , hee must , as he said Acts 28. Have ought against us whereof to accuse , else it were in vaine , and there is this difference betweene these kind of tentations wherein we are exercised about the guilt of sinne , and those other into sinne . That the object matter of other tentations is what is without our selves : but in these , that which is in us and from us , and hath beene committed by us , is made matter of objection against , and disquietment unto us . That which is from within the man , disquiets the man .

But ere I enter upon this enquiry I must premise a generall Caution , to set limits to our discourse therein .

And the Caution is this , A Caution premised . that we are to reserve and maintaine this , both as an undoubted truths and as Gods sole and royall prerogative , That it is in Gods sole prerogative to know the heart that he can alone both search and know the heart and conscience ; As in like manner , that He can onely by his wrath immediatly make those deep and killing wounds and gashes with which mens soules are often here and hereafter eternally wounded : ( of which by way of caution also in the next chapter ) which two glorious and incommunicable attributes of his , that Elogium of the word of God , Heb. 4. 12 , 13. seems fully to hold forth unto us : where , as at the Gate of Paradise was set a Cherubin with a flaming sword to keepe our falne parents from ever entring in againe , so there Christ is represented , as that supreme Iudge , with whom , as at the 13. verse , we are eternally , to have to doe , ( or as the originall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to whom we are to give an account : for so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is Rom. 14. 12. and elsewhere taken ) and this with that dreadful sword of his word drawne , and brandished , ( by which he will judge men at the later day , Iohn 12. 48. and which therefore is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , verse 12. a judger of the thoughts , &c. ) that by the awfull terror thereof , hee might compell and drive those that heare the Gospell , to enter into that rest , ( to which hee had exhorted , ver. 11. ) which is set open by him for men now falne to come into . Which sword , as it hath a double edge , ( as there ) so in his hand ( who alone can wield it ) it serves to a double use : That whereas in a Iudge two things are requisite to the compleat performance of his office : 1. Skill and knowledge to finde out and examine the fact : 2. Power to execute and torture the Malefactor when found guilty . He shewes how both these doe transcendently and solely-meet in him , by what power is found to be in his word , which is the ensigne of his justice , and instrument of his power in judging , which is said to be a discerner of the thoughts , and a sword that pierceth and woundeth the soule and spirit with unutterable anguish . Which wounding power is distinctly set forth ( as some ) from the beginning of the 12. ver. to those last words , [ and is a discerner of the thoughts , ] from whence to the end of the 13. ver. that other , the searching and all-judging property of God , & his word is laid forth to us ; but rather as I conceive , the Apostle in one continued metaphor carries along the expression of both through the whole , though more principally , the one in that former part of the words , and the other in the later : yet so as both are alike made The royalty of God , which is the thing we have in hand . Neither needs it stumble any that this is attributed to the word of God , of which he seems to speak , for that is all one , & to ascribe it unto God : for as where the word of a King is , there is power , sayes Solomon , Eccles 8. 4. so , where the word of God is , there is the power of God , & so is it here to be understood : and therefore as in other Scriptures his word is said to create , & by it the heavens to be establisht , &c. & also , Gal. 3. 8. in the like phrase of speech , the Scripture is said to foresee , that is , God foresaw , who writ the Scripture : so also here , to know , and wound the heart . Which to be the Apostles expresse intention here , appears by the connexion of the 12. and 13. verses . For whereas ver. 12. he begins with attributing this power unto the word , yet in the end hee closeth his speech with transferring all that was said thereof upon God himselfe . ver. 13. with whom we have to doe .

To open the words a little more largely , so as to clear this assertion out of them , which it is necessary to premise . The words are , For the word of God is quick and powerfull , and sharper then any two edged sword , piercing to the dividing asunder of soule and spirit , and of the joynts and marrow , and is a discerner of the thoughts , and intents of the heart , neither is there any creature that is not manifest in his sight , but all things are naked and opened to the eyes of him with whom wee have to doe .

And first , of that sole searching power of the soul in this Chapter , and of that other , the sole wounding power of the conscience , in the next Chap. we shal have the like occasion to premise .

For the present , that searching , examining , & judging power of the word now in hand , he expresseth by an allusion to the anatomy of bodies : ( which then , though not so frequently as now , was yet in use ) or else to the cutting up of the sacrifices , whether those of the Iews , or as it was used among the heathen ; especially by the Soothsayers , who curiously searched into every inward part , as we find in the Prophet , Ezek. 21. 21. and his similitude stands then , that looke what the entrailes are to a sharp sword , or Sacrificers knife , or the like instruments of Anatomy in a strong and skilfull hand , such are all the most inward , and secret parts of the heart , even those which are most difficult to be divided , unto this sword in Gods hand , when hee is pleased to use it to search the heart and reynes , and to discover and bring forth to judgement the secrets thereof . Hee can use this sword , not onely to unrip , & strip off the outward cloathes of outward and formall actions , and so present the soule naked , ( as his expression is , ver. 13. ) nor only to slea off all the skin , to excoriate , and so to see what lies under it , ( as the next word there 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is translated opened , doth sometimes signifie ) but further to cleave and cut up to the back bone ( for even so deep doth the signification of that word reach ) that so all the inwards may appear ; and this so curiously divided & laid asunder , as to see & view apart what is in each . It pierceth to the dividing asunder of soule and spirit . By which , grace and corruption are not so properly here to be understood : for then he would have rather said , flesh and spirit : and besides the persons hee speaks this of , are principally those who shall be found secret unbeleevers , who have not spirit in that sense at all in them : but they are here used to expresse those two maine powers of the heart . The soule , that is the inferiour part , that more sensuall part , wherein the affections are , ( as 1 Thes. 5. 20. it is also used ) which it divides by discovering how close & inordinatly all those affections cleave to sin : and then 2. of the spirit , that is the superiour part of the understanding conscience , &c. which it rips up by discovering how these plot , and contrive the accomplishment of sinne . Dividing , that is , discovering apart , with difference , how things are carryed severally in each : and withall , what correspondency and entercourse there is betweene these ; how sin and all our actions passe through them from the one to the other , even as bloud and spirits doe through the veines and arteries , in all the parts from each to other . And as in the body , there are severall regions ( as Anatomists call them ) divided by partitions : the vitall parts in the upper loft next the neck , in which are lodged the heart , and lungs : The naturall parts in that lower , and these divided by the midriffe , as by a floore betweene them : so in the soule , ( to which haply Solomon alludes , when Prov. 19. 27. hee calls the severall powers of it , The Chambers of the belly , as some read it . ) there is the sensual part of the affections , The soul , &c. which is as it were in a distinct room from that more sublime & spirituall part , the spirit . And as the spirit of man , that is , the conscience and understanding of a man , searcheth all those chambers , ( as t is there , ) that is , Knows what is in man ; as the Apostle speaks , 1 Cor. 2. 11. ( which yet when it doth so , it is not by an innate light , but with Gods candle , as Solomons expression there is : that is , by the word and the light thereof set up by him in it . ) So here , the word , under another similitude , namely , of a sword , is said to cut up , and to discover all within those severall regions . And in the Spirit , it is said to discover what can be imagined , most retired and withdrawne , and so lockt up , as no eye could finde it out , which he expresseth by mentioning such parts , as are most inwardly seated of all other : the marrow , which wee know is inclosed within the bones : and the joynts , or ligaments , by which the joynts are knit , and move ; these it unbares , and discovers also . Both which hee interprets in the next words , [ and is a discoverer of the thoughts , and intentions of the heart , ] which are a more plain interpretation of what he had expressed by those two metaphors . The utmost intention and end , in all our actions , that is as the marrow , because as the marrow gives moisture to the bones , so by these our ends all our purposes and resolutions ( by which we are supported in all our actions ) are strengthned and confirmed : and then our devising thoughts or plottings , our contrivements and machinations , those by which wee artificially doe connect , and hang together many joynts of meanes , to accomplish and bring to passe our intentions : ( which thoughts of all other we strive to hide and conceale ) these are as the joynts , or ( as the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rather implies ) as the ligaments , and the sinews , and the tendons , by which the joynts doe move , so these are they upon which our designs doe move and turne . Even all those cogitationes compaginatae , plotting thoughts , the word , it discovers and cuts up , and also judgeth , and examineth , and passeth sentence upon them : yea and that so exactly , as not the smallest fault can passe uncensured by it : it is as a curious Critique in this review : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it judgeth exactly , as Critiques use to doe . So as by this anatomy , which the word makes , all things in man , every creature , even the least Fibra , the smallest string in the heart which would escape the sight of the most exact Anatomist , are all naked , and opened , and cut up afore the eyes of him with whom we have to doe .

The reasons why God hath reserved this to himself , The reasons . are , 1. It was for the glory of God , that hee should have one private cabinet among the creatures , which hee alone should know , and keep the key of , which might argue his omniscience : as also one place to be sanctified in , whither no creatures eye could pierce : That so the greatnesse of his glory might appeare , namely , in this , that he is not worshipped outwardly only , as great ones are , but inwardly in spirit and truth : and that his glory is such , as commands the inward parts , which no eye seeth but his own : so as a man will respect God so much as to sanctifie him in secret when no creature looks upon him .

2. That God alone might be the Iudge and rewarder of mens wayes : and so look'd at by them , to whom alone men must give an account : which would draw the creatures eye alone upon him , when the strength and first borne of all our actions , are his subjects alone , and do come under his eye and view . Therefore it is said , that hee rewards men according to their works , 1 Kings 8 39. whose heart he knowes . It was fit , that hee onely should take upon him to reward , who only could know the principles of all actions , in which the chiefe of the good or evill in the action lies . This is the great glory of God and Christ at the day of judgement , that they will discover the secrets of all hearts , 1 Cor. 4. 5. It is not said so much of mens actions , that they shall be then discovered , as that the secrets of their hearts : For therein lies Gods glory , which he will not give to any other .

This premised as a most necessary Caution , § 2. I come to the disquisition of that Quaere mentioned ; How satan hath matter to accuse & object against us . How , and how farre Satan may come to know so much matter against us whereof to accuse us .

1. In generall it may be considered : Two generall considerations :

1. That he knowes what ends , 1. That hee knows what corruptions are in all mens natures , and may obiect them to every one . and intentions , and thoughts , and lusts , such corrupt hearts as ours usually produce , and bring forth in all men ; and therefore can imagine what by-ends , &c. may be stirring in such and such actions , and solay them to our charge : and so often hit right therein , & speake a mans heart thus at randome . For our natures are apt to bring forth all concupiscence , as the Apostle sayes Rom. 7. Therefore if there were no more ; then that hee knowes all temptations common to mans nature , hee might goe far in accusing every man ; he having keyes of all sorts , sorted to all mens spirits , tryes with every one which will enter . And as Davids elder brother charged David , when he came into the warres , This is the pride and the naughtinesse of thy heart , guessing at his by-ends in it : so doth satan ; hee often in like manner charges us by guesse . Thus he did Iob , Doth Iob serve God for nought ? hee knew such by-ends were in some mens hearts , and so ventures to lay them to Iobs charge also .

2. Though he should know very little of us , 2. By casting in a jealous thought from some one particular he knows by us he might set the heart awake to examine all the rest . yet he may from some one particular which hee doth know or suspect , cast in a suspitious thought about a mans estate : and so set the jealous heart aworke it selfe to search out more matter against it selfe . As in case of treason , the least hint given by some one , sets the State aworke to examine the bottome of the businesse , and so to get all out . So as satan often gives , and casts in but a scruple , which proves as a theame for the heart it selfe to dilate upon , and the conscience upon enquirie finds matter against it self to prove and encrease that surmise . Thus in generall .

But 2. he may more particularly know much against us to accuse us of , 2. More particularly . and so frame bills against us out of what hee knowes , He may know , and this first supposing he had no accesse to our inward parts , and that hee had no further way of knowing of us , then men have one of another , it being made the limits of mans knowledg by God to Samuel , to judg by outward appearance : yet all those advantages which men have to know one another by , he hath over us , more then any man can have and all more eminently .

For 1. 1. All corporeal acts committed Those spirits can discerne all corporeall actions , though not of all men , at once , ( for then why should satan travaile up and downe the earth to review all in it● ) yet in that distance is proportioned unto them : they understand not onely by innate inbred species , but some things per species acceptas à rebus . They learn daily . This by the Church the good Angels are said to learn what they never knew before of the mysteries of the Gospell , Eph. 3. 10. and though these species in them , and their manner of knowing corporeal things differs from ours , yet they are analogicall with ours , and wee no more know the manner how they should receive , species à rebus corporeis , the images of all things done by bodily substances , then a blind man can imagine , how men that see should receive in colours : yet this wee may be sure of , that all that the senses or minde of man can know , that they can also : for naturall things are all Debita objecta , due objects made for them : for they were therefore made to be discerned by intelligent creatures ; and if by any , then by the most supreme and intellectuall natures .

2. They make it their businesse to study men , 2. Which knowledge he improves by study it is their trade to goe up and downe and consider men , Hast thou not considered ( sayes God to satan ) my servant Iob ? Satan useth to consider and study men , and as the Apostle exhorts to consider 〈◊〉 another to provoke to love , so satan considers men to provoke to sinne , and to tempt for sin unto despaire .

3. He may be privy to our vocall confessions of sinnes to God , 3. He may bee privy to our vocall confession unto God . or men ; unto our laying open our owne hearts to God in private prayers , or to others in trouble of conscience : therefore so much of the heart as is this way discovered , hee can & doth know . And why may not God permit him , and give him the liberty and advantage to accuse us , even of that which hee comes to know by this meanes ? it being for the triall of his servants : especially in case they have returned againe to those sinnes which they confessed , and yet have not forsaken : it is just , that then , as the guilt of former sinnes returne upon us in such a case , so that satan should be permitted afresh to charge us with them . And that in this case a man should lose the priviledge of sigillum confessionis , of the secrecie and seale of confession ( as I may so speake . ) And if God may permit a man to whom we have confessed , according to Gods owne ordinance , yet to tell things confessed , and to cast them in our teeth , as sometimes it hath falne out , why may not satan the accuser of the brethren sometimes bee permitted to lay that to our charge , which hee onely knew this way ?

4. He is and can be present at all our more retired actions , 4 He is and can be present at al times and places : and so can accuse us , and is privy to them , being with us at bed , board , in all companies . By meanes of this he can accuse us : First ,

1. Of all grosse actions done , 1. Of all grosse sins outwardly committed . that are obvious to sense : which indeed are usually the greatest matter of accusation , and doe lie upon us most heavily in such temptations , as Davids murder and adultery did on him : My sinne , sayes he , is ever before me . And these having pulled a man downe , and put him into prison , and clapt him up , our owne consciences then may come in , with all our more privy corruptions , as lesser creditors use to doe : and when once the soule hath by meanes of the accusing of one foule act , given way to doubting , then all other privy corruptions joyne and offer themselves to accuse us also : For they lie at the doore ( as God told Cain ) ready for such an occasion .

2. Also he may by this be able to accuse us of all deadnesse , 2. Of deadnesse and drowsiness of spirit , and neglect in duties . and drowsinesse , and neglect in the performance of holy duties , as want of attention , and quicknes in them ( for these are easily discerned by any one that is observant ) and of the want of stirring affections , and also of neglect of holy conference in all companies , and the like . If a godly man were to follow a man up and downe in all companies , how much might he know of a man , and be able to accuse him of ?

3. By such observations he may know a mans bosome sinnes . And 3. a mans bosome sin . So he knew and observed Iudas bosome sin , to be covetousnesse , and accordingly sorted his temptation to it .

5. By what hee sees outwardly of our actions , 5. From what he sees outwardly , he may guesse at inward corruptions . hee can many wayes guesse at inward corruption , which are the principles of them . Hee hath all the wayes which a wise discerning man hath , ( who should alwaies watch a man , and set himselfe to study a man , and that hath opportunity to suggest when he pleaseth , on purpose for tryall and discovery ) all the wayes such a man hath to know the heart , satan hath . And that which Solomon sayes of a wise man , that though the heart of man be deep , Prov. 20. 5. yet a man of understanding will fetch it out , 3. Wayes . holds true of satan much more . As 1. by comparing one action with another , one speech with another : so wise men guesse at mens ends in things , and their respects that move them . 2. By gestures . By a cast of a mans countenance and behaviour , men are often discerned ; by the like may satan see into us . Thus Ioab discerned Davids pride in his command for numbring the people , so as it was loathsome in his eyes . And if Ioab discerned this by the outward carriage of the matter , how much more might satan that put in the motives to perswade him to it ? The Iesuits bid those of their followers who are to deale with men , when they talke with any , whose minds they would discern , still to observe their eye , to see what alterations are in their countenances , as through which the minde is transparent ; now satan , hee is a good Phisiognomist , and he eyes a man . 3. Further he himselfe suggesting many motives , and reasons in businesses this way and that way , casting in many by-ends , and motives to be considered by us , he observs how the heart comes off at such and such suggestions , or where it stuck , and what suggestion it was that turned a man this way or that way , and fetcht him off . The Iewes might see what moved Pilate to crucifie Christ , because at that saying , as the Text notes , that else he was an enemy to Caesar , hee gave sentence : so satan , when he stirred up David by proud arguments to number the people , hee must needs know what pride was in his heart .

Now 6. besides all this , 6. That he may further view the images in the fancy , and also the passions in the body . how farre hee may have an insight into the Fancy , and the images therein , which follow and imitate the inward thoughts of the minde , as the shadow doth the body : and also into the passions , which are but the flowing , and reflowing of corporeall spirits , and in which the affections of the will discover themselves , this I leave to others to determine . For the present , this is certaine , that although all the powers of the reasonable soule bee fast lockt up from him ( as we shall shew ) and the immediate acts which are imminent in the soule it selfe , utterly hidden from him , and that , take the soul as it is the immediate subject , & root of them , so , intuitive , no devill can discerne them , no more then one Angell can discern the thoughts of another ; yet arguitive , and as they doe transire and appeare , and are put forth in the body and corporeall organs outwardly in actions , or inwardly in passions , and so quasi in alio , and mediately they may be very far discerned , and lookt into by Angels . Which yet will nothing at all pre-judge that prerogative which is given to God , when he is said alone to know & search the heart , but give its full allowance ; nor that priviledge which is given to the soul it self to enjoy , namely , 1 Cor. 2. 11. that none should know the things of a man , but the spirit that is in man : as we shall have occasion to shew in the Appendix to this discourse .

Besides , therefore , these advantages and wayes of knowledge , somewhat common to us men , each of other , they have a further , and and more neere way of knowing the acts of the reasonable powers , the understanding , and will , then we men can have , even as they have also a way of communicating their thoughts to us in a more intimate , close , secret manner : yet still such , as falls short of an intuitive knowledge of them : they can goe into a roome further then wee : and into a roome which is next the privy chamber , which yet remaines fast lockt up unto them . As their power in all other things reacheth a degree higher then ours , so in this also . To open this a little .

Those reasonable powers and faculties in us , the understanding , and the will , the immediate immanent acts of which are thus in themselves fast lockt up , being yet in this life drencht in the body , and bodily organs , upon which their working doth depend : As 1. The understanding is joyned to the fancy , which makes parelii , and resemblances and shadowes of those thoughts the minde secretly conceives and formes ; so as scarce any thoughts doe stir , but the fancie imitates them , and acts them as far as it is able . And 2. The will also is conjoyned with the affections which are drencht , and shew themselves in bodily organs and spirits , so as not any motion of the will puts it self forth , but more or lesse some affections of the bodie doe stirre with it ; and therefore affections are as well defined by their motion in the body , as by their seat in the will it selfe . As when anger is defined , ira est ebullitio sanguinis circa cor , a boiling of bloud about the heart ; and affections are but the flowings and reflowings of spirits to and from the heart .

Now both these , both phantasmes and passions , all divines doe grant that the devills may know ; and that to know them they have a nearer accesse to us , then men can have each to other : yea , and that they may discern them , intuirivè , as we do things which are present before us , how else should they worke upon fancy ? and otherwise , there were no diabolicall dreames , nor angelicall neither , caused by good angels . But we finde that a good angell dictated to Ioseph a great article of faith , [ Christs divinity , and nativity ] it was done in a dreame ; and therefore to his fancy . So they inspired the Sibylls , and dictated prophecies as was said . And so the evill angells prompted Sauls fancy . And this they doe , not by creating new species and images , but evocando , calling forth the images there already . For the images of things in the fancy being corporeall species , they can no more beget a new corporeall image , then they can make a body anew . And therefore all the power of the angels cannot cause a blinde man to dreame of colours . And therefore their way in communicating their suggestions to us herein , must be by discerning the species , to wit , of all words heard or read , that lye in the fancy already ; and so by ordering and composing them , even as a Compositor in printing doth his letters that lye confused afore him , into words and sentences , to represent to the readers eye what hee would have read by him : So he to the understanding , which naturally prints off from the fancy what ever is in it , as fast as he doth set them . And by the like reason , that he can call them forth , and so view the species and images laid up there already , to set them thus as he pleaseth , by the same reason it must be supposed that he is as able to discerne any of them in the fancy at any time , then when reason it selfe calls up any of them , and maketh use of them , as it doth when ever it sets it selfe to thinke or muse ; and these and all operations of the sensitive powers they may view and see as truly ( for ought I know ) and as intuitively , even as wee see colours and species of things in the eye of a man . So as these evill angels , may when God permits , get into the head , and see all the images and species in the fancy , and those that are in direct conjunction with the understanding , which it is then thinking and musing of : even as a man doth what images are in the apple of the eye of another man : and so by discerning those phantasmes , which the understanding actually then vieweth and makes use of , he may then judge what the minde is musing of .

And againe , as wee discerne mens passions when they dye and affect the outward parts , as if shame dyes the face red , and feare paints it white ; so may the angels more secretly discerne the motion of them within , which is the cause of this alteration without ; they can goe further , and see the inward commotion of the spirits in our inward parts , even in their channels and springs , in that bodily heart we cary within us , and in the veines and arteries , and so know what affections are stirring . And this is evident by this , in that they are also able to worke upon these passions . Now their power of working on the affections , ariseth from their knowing them , and skill to move and stir those spirits and humours electively , wherein these passions are seated . And herein their power of discerning us , exceeds that in us men , in discerning other men ; as that of communicating their mindes to us also doth . For as they can communicate secretly by fancy it selfe ; we but by outward words , and signes to the outward senses of others ; so they can discern more secretly what is in the fancy , and not only what appeares in the outward parts ; which is yet but a roome further , that they get into , which we men cannot come to ; so as they can discern the least rising of the tide , the least turn of the streame of affections in our veines , and in the corporeall heart , Satan can discerne those lesser aguish fits of passion that accompanies any act of the will , which men discerne not . But of this great and necessary quaere ; as also how by meanes of this he communicates all his temptations to us , more largely , in an Appendix to bee annexed to this Treatise .

CHAP. IX .

How able Satan is to worke upon that third principle ; The passions , and corrupt affections : and bring home his false conclusions with terrours .

THus we have seene how able Satan is to work upon those two forementioned principles of carnall reason , and abuse it with false Majors ; and also upon conscience , in laying our sinnes to our charge , with mis-representations of our estates . It remaines now onely , that we shew , how hee can stirre , and worke upon the passions , and corrupt affections in us , and make use of them : and so set on all those false conclusions [ That wee are hypocrites ] thence deduced , with hideous , and horrid feares , and terrours .

And hence , § 1. as hee is called a Serpent , as was said , That Satan can raise up terrors . for slights , and cunning reasonings , and wiles : So likewise a Lion , of all beasts the strongest . Esay 38. 13. A roaring Lion , of all the terriblest , and most terrible in his roaring : whose roaring is therefore often in Scripture put to expresse dreadfulnesse , and horrour ; The Lion roares , who will not tremble . Amos 3. 8. And ( as some have observed , and the Psalmist intimates it ) by his roaring , he strikes such horror and amazement into all other beasts , as they stand still as exanimated , and so he seizeth and preyes upon them as he pleaseth ; and in this respect those darts aforementioned , are principally called fiery ; namely , for that dolour , and anguish , and inflamation , and combustion they cause through distempering the affections . Those feares which our owne hearts engendred within us , were but as smoke ; these darts of his put a fire into them , and doe cause them to flame and blaze . The allusion is to the poysoned darts , which the Scythians of old , and other nations now use in warre , dipt in the blood and gall of Asps , and Vipers ; the venemous heat of which , like a fire in their flesh , killed the wounded by them , with torments the likest hell of any other . Which Iob also alludes to , Iob 6. 4. The arrowes of the Almighty are within me . The poyson , or ( as others reade it ) the heat and fervour ( we may use both and read ) The hot poyson thereof drinkes up my spirit , even as fire preying upon moisture . And what were those arrowes , but terrours ? So it followes , the terrours of God , &c. Thus that Corinthian was in danger to have beene drunke up ( as the word signifies ) with overmuch sorow , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . when Satan had to do with him . 2 Cor. 2. 7. and the same word is again used of the devil , 1 Pet. 5. 8. Seeking whom to drinke up . So that as Satan inflames other members , and the inordinate lusts in them , with a superadded naturall vehemency and violence ; as the tongue which ( though of it selfe full of poyson ) is said to be set on fire from hell : Iames 3. 16. that is , from Satan ( who is called hell , as in that speech ; the gates of hell , ) even as the Angels the noblest creatures , are called heavens : Heb. 7. 26. ) who inflames mens tongues with an overplus of venome and malice , to wound mens names with ; even as on the contrary , the Holy Ghost did set on fire the Apostles tongues with zeale . In like maner he can , and doth put fire into those darts he wounds the conscience with , and thereby augments our feares and griefes , and so causeth such disquietments and pangs , as that hell fire as it were begins to flame in a mans conscience . As Christ is that Brazen Serpent , so Satan is that fiery Serpent , that can sting us by the guilt of sinne .

And here I must bring in the like caution as I used in the former Chapter ; A Caution . namely , that hee works not these terrors by immediate impressions upon the conscience , which in that respect is subject to Gods stroke alone , as to his knowledge alone . Which as I intimated , I take to be that other principall part of the drift of those words ; Heb. 4. 11 , 12. The word of God is quick and powerfull , &c. For there he sets forth Christ to us ( as was shewed ) as a judge compleatly enabled for vengeance against us , not onely in respect of an omnisciency to finde us out in all our shiftings , but also ( because a judge would not be much feared , if he had only skill and knowledge though never so much , to search , and finde out the guile and guilt of malefactors , if he were not armed with power to avenge , and torture them ) therefore withall , the Apostles scope is to strike terrour into their hearts , in respect of that vengeance he can execute , and therefore his aime is to exhort them , not to dally with God , or with his word , in which he had 〈◊〉 of those that beleeved not , they should not enter into his rest , in the former verses . So as the purport of the words must necessarily also bee supposed to be , to shew the dreadfull power of God , and of his word , in avenging it selfe upon the contemners of him and it , and not meerely to describe his omniscience , and knowing of the heart , but as joyned also with power to pierce as deep in wounding of the soule , as in knowing of it . Yea , and that so large an illustration of his knowledge is brought in but as a clearer demonstration of His power to punish , Who can diverso deep into our hearts . As , from whence we might argue , and feare the stroke of that 〈◊〉 in this hand , whose eyes are so piercing . And accordingly to set forth the dreadfulnesse of this his power , all those his expressions doe as fully tend , as to expresse the other ; and he useth such a comparison , as both in the nature of the things , and according , to the more usuall phrase of Scripture , doth more properly and abundanily intimate this slaying and wounding of mens soules that should be disobedient , by 〈…〉 , then that other of searching the soule and spirit . This word , sayes he , is quick and lively , not in respect , of duration onely , as abiding ever ; but in respect to working and e●●cution ▪ Things that are exceeding operative , though inanimate , we call quick : So quick-silver , which runnes through a mans bowels like haile shot ; and so oppositely , drugs and drinks that have lost their vertue , and are ineffectuall , we call dead ; and in respect to this energy , and power to work upon mens hearts , is that in Iohn 6. 63. The words I speake ( sayes Christ ) are spirit and life : that is , are full of an operative principle ; for an active working principle , wee use to call Spirit , as the spirit of wine , &c. So as in that he sayes the word is quick , he nores out that that word is inspired with a principle , most quick , spiritfull , and active , and fit to work as occasion is , the holy Spirit , as the internall form of it : and therefore 2. having thus intimated this internall forme of working ; he adds by way of explication , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 powerfull & mighty in operation , as noting out that power which flowes from thence ; that ability to produce strange effects upon the soule ; ( these expressions cary report of more then of a skill , and dexterity to search and know the heart onely . ) And then 3. he further instanceth in such operations of it , as the effects of that power , which are most dreadfull , as the comparisons he useth doe import . More piercing then any two edged sword . Now as elsewhere the word is compared to an armory of all sorts of weapons , and engines for war and vengeance ; The weapons of our warfare are mighty , &c. 1 Cor. 10. 4. and this , as , To the pulling down of strong holds , and subduing unto Christ , those that turn effectually unto him ; So also , that they have in a readinesse to avenge all disobedience . v. 6. in them that submit not to him : In like maner here , he resembles it to a sword , the most usuall , and most terrible of all the instruments of death , which were then in use . The brandishing of which , strikes palenesse and horrour into a man , ere the stroke comes at him ; which is usually put in Scripture to express vengeance , and more especially in the prophecy of Ezekiel . So also , Psal. 7. 13. If hee turne not , God hath whet his sword , and prepared his instruments of death , that is , to inflict torments , and eternall torments also , as Deut. 32. ●2 . And indeed , whatsoever doth torment , or cause dolour , and anguish , is in Scripture called a sword ; & the piercing with a sword , is used to expresse the most exquisite dolours , as Luke 2. 35. Yea , a sword shall pierce through thy soule also : Speaking to the blessed mother of Christ , and of that her anguish and griefe , wherewith shee should be cut even to the heart , when she should behold her Sonne upon the Crosse . Of whose dolours upon the Crosse likewise , the same expression is used , Psal. 22. 21. when he prayes ; Deliver my soule from the sword . And in this respect the word in Christs hand , still when he is spoken of as a Iudge , Psal. 45. 3. is compared to a sword : and so here . Rev. 19. 16. Therefore to strike the more terrour into their hearts in respect of the wounds , Isay 49. 2. and torments it inflicts ; he goes further on to exaggerate the dread thereof , hee sayes not onely that it is as sharpe , but more sharpe , not then a sword of one edge , but then a two-edged sword , nor then some , but then any two-edged sword ; and further , to shew that hee speakes it in relation unto wounding , and anguish , and torment it causeth in the soule ; hee mentioneth the division of such parts as are not onely most hid , and inward , in relation to discovery ( for such the marrow is being covered with the bones , and the ligaments covered with flesh ) but which are also of most exquisite sense , and the wounding of which causeth the greatest dolour . Hee saith , it pierceth even through the bones , which it must needs bee supposed to doe , when it is said to reach unto the marrow . Now the breaking of the bones is still put to expresse those exquisite and unsupportable terrours and dolours of conscience , and woundings of the Spirit which a man cannot beare , or sustaine . For when the bones are broken , a man cannot stand nor support himselfe . And the like is also the cutting of the ligaments , the nerves , sinewes , and arteries , those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that knit the joynts , which are the organs of sense and motion . Againe he sayes , it divideth not onely the Soule , that is , the sensuall part , the passions of the mind , as wounding them ; which creatures , as men and angels , can torment , and excruciate , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , the Spirit also , which is with an emphasis expressed : and his meaning is not so much that it divideth the soule from the spirit , ( as some have understood it ) but the soule and spirit also . It is a two-edged sword , and can at one blow strike through both , this axe strikes at the root ; at the spirit , which , when wounded , it 〈◊〉 can beare ? sayes Solomon . And so he concludes ver. 13. That as before him all things are 〈◊〉 so that if hee but strike them with his word , they lye 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , even with their throats cut , dead and speechlesse at his feet , as Theoderet expounds that word . Now thus far , that is , to this spirit in man , no created sword can reach ; they turne edge at it : but even this , the word reacheth , & that alone . So as the summary drift of all herein , is the same which Christ expressed elsewhere in other words , to exhort them to feare that God , whose sword , and powerfull word is able thus to wound , & who is alone able thus to do ; and not to feare those who can only wound & kill the body , and but reach to the sensuall soul that is drencht in it , but cannot wound or kill the Spirit . Which God alone can do , and no meere creature whatsoever . And therefore in all our thoughts & fears of Satans power of knowing our sins , or troubling , or disquieting our spirits ( as also through this discourse ) we are to set such bounds , as that this incommunicable royalty of God , and of his word , may be reserved unentrencht upon ; namely , that he alone knows , and can immediately wound the spirit and conscience , § 2. both which , at once this place held out unto us , Though hee cannot immediately wound the conscience ; yet , which made me the largelier to insist upon the opening of it .

But yet although Satan cannot immediately wound the conscience , and make impression ; of Gods wrath upon it : ( for as no creature can shed abroad Gods love , and cause the creature to tast the sweetnesse of it , so nor the bitternesse of his wrath , but God is his owne reporter of both . )

Yet , 1. 1. When the Spirit hath wounded it , he can rake in those soares . When the holy Ghost hath lasht and whipt the conscience , and made it tender once , and fetcht off the skin ; Satan then , may fret it more , and more , and be still rubbing upon the soare , by horrid suggestions .

And 2. From the experience of former terrours , he can amaze the soul afresh . He can by renewing the experimentall remembrance of those lashes , which the soule hath had , amaze the soule with feares of an infinitely soarer vengeance yet to come , and so paint out , and flash representations of hell fire in their consciences , from those reall glimpses they have already had , as to wilder the soule into vast and unthought of horrors .

And then 3. 3. He can bring home all the threatnings . He can bring home all the threatnings that are thundered forth in the word against hypocrites , and men unregenerate , and discharge them all with much violence , and noise upon a poore doubting soule ; he can and doth present , and shew his prisoners those terrible threatnings , chaines , and racks , and other instruments of death , Psal. 7. 13. as the Psalmist calls them , which God hath prepared against sinners , and hath stored up in that great armory of his word ; Which hath in a readinesse to revenge all disobedience . 2 Cor. 10. 6. With the ratling of which chaines , Satan can make a noise in the conscience of a poore sinner , to affright him . Which hee is the more enabled to doe , out of experience of such terrours in himselfe : Being bound up in chaines everlasting , under darknes , to the judgment of the great day . Iude 6. And as a son of consolation , and childe of light is enabled to comfort others the more , by the comfort wherewith hee hath beene comforted of God . So this Prince of darknesse is the more powerfull to terrifie weake consciences that are ensnared with the cords of their owne sinnes , by reason of the terrours which he hath received from the Lord . And therefore in Scripture , as a power in sin is attributed to him , so the power of death . Heb. 2. 14. Where , by death is meant not so much that bodily , as that eternall death , to which , as the proper punishment of sin , the guilt of it doth binde us over . Which power of his is not that of the Iudge in sentencing to death , or casting men to hell , which is a speciall flower of Christs Crowne ; who Rev. 1. 18. hath the keyes of hell & death at his girdle ; & of Gods , who is therefore onely to be feared , because , he onely can cast body and soule into hell . Nor is it as if he were the main tormenter , and executioner of mens souls , after that great day , seeing that they are to be tormented by that fire which in common , was prepared for the devills themselves . And who is it that doth torment them ? but it is therefore principally meant 1. of that power and advantage he obtained over sinners , when he had seduced them ; so , as to come boldly as a pleader against them , enabled with authority to urge Gods righteous law and word , and to call upon , and to provoke his justice to condemne poore sinners : till Christ that righteous advocate dispoyled him of his pleas and power , by that satisfaction of his ; which before , the law had put into his hands ; and so Hee destroyed him that had the power of death ; and enervated all his pleas and terrours . And 2. the meaning is , that as he hath this power in Gods court , so also in our consciences , to urge the law upon us , and to plead all that the Law sayes to them under the Law ; and to increase in us the feares of that death , by presenting to us the terrors of the Law , to which in respect of naturall conscience , men of themselves are subject all their life long . And unto this later power , hath that power of death there , especiall reference , for those words follow there , v. 15. And because the children of God , whilst in this life , as they know but in part , so they love but in part ; and so far as love remaines imperfect , so farre feare which hath torment , keepes possession . 1 Iohn 4. 18. For it is perfect love ( only ) that casts out ( all ) feare . And hence , so far as slavish feare remaines , so farre they may be subject to be terrified by him that hath power of death ; over those that are in any degree subject to the feare of it .

And 4. 4. He can excite the passions of feare , and trembling of spirit . Hee can immediately , by his owne power , stirre the passions of feare and griefe , &c. Excite them beyond nature , as the windes can raise the billowes in the sea , and make the floods to make a noise ; so can hee a tumult in the affections , and put all the soule into an hurry and violent perturbation . He is the Prince of the aiery part of the little world in man , as well as of that elementary region in the great world ; and so can raise unnaturall stormes , and vapours that shall darken reason ; and cause such thunders and lightnings , as shall hurle all into a black confusion ; such , as if hell and the soule would presently come together . And though it is true , that he cannot turne the streame and current of our affections back ( God onely can turne this Iordan back ) yet he can drive them faster , and cause them to swell above their naturall channels ; that as a man possest hath the strength of ten men in him ; as that man , Luke 8. 19. So shall the affections have , that are blowne up by him . As we may see in David , what a strong minde doe we finde in him , so needlesly to number the people . 2 Sam. 24 ? against all reason , as well as religion , and the perswasion , yea opposition , not of Ioab onely , but others also of his Counsellors , the Captaines of the host ; a man would wonder , that a man so holy and wise should bee so transported to doe an act so foolish , ( as himselfe saw afterwards , I have done very foolishly , sayes hee , ver. 10. ) yea , and so grossely sinfull , as that it was abominable in the eyes of Ioab , 1 Chron. 21. 6. ( one that seemeth by his other cariages to have had but nature in him . ) But the devil was in it . So verse the 1. Satan provoked David to number the people , by raising up such an affection and inclination in him . The like appeares in the affection of love , which how strongly hath Satan drawne forth in some , even to madnesse , towards such , as before , and also after his fascination was overpast , they have loathed and hated above all others , is evident in stories by many instances . And as he can raise up other passions in us , so also feares and terrours , jealousies , and distrusts . To feare where no feare is . And thus he handled Saul ( when God left him to him ) An evill spirit from the Lord troubled him ; or ( as most reade it , and our margent varies it ) terrified him . 1 Sam. 16. 15. And in the raising up of these affections of feare , and the like ; hee workes more then simply morally , that is , then by bare propounding such objects as shall move them ; ( which men onely can doe ) but further also , Physically , by stirring such humours in the body , which such passions doe act and stirre in . And so those humors in the body , which shal put a man into a timorous , and trembling disposition , he can electively worke upon , as he pleaseth . And then also he can disturbe the phantasmes in the head , the organs of the understanding ; as in him , Luke 8. 35. Who through Satans working is intimated , not to have beene in his right minde . And when he hath thus distempered , and disordered all in a man , and put a man into such dispositions to feares , &c. then he comes with his suggestions , and speakes nothing but of wrath , and terrours , and of the threatnings , and of the hainousnesse of a mans sinnes , the fearefulnesse of Gods wrath , &c. to the conscience that is troubled ; and then ( looke as when a mans choller is up , every small thing provokes him ; so now when feare and melancholy are encited , every suggestion , every surmise doth striketh : soule through and through , with horrid feares and jealousies . And thus , though not immediatly , yet through the meanes of these mists and vapours , and fogges raised , which environ and darken this sunne , he workes upon the conscience ; and therefore we see by experience , that he prevailes most in this sort of temptations , with melancholly tempers ; who dwelling in dark shops , he much deceives with false colours and glosses . And when affections are up , and doe cloud the minde , then multitudes of troublesome thoughts arise , and every suggestion sutable to that passion takes , and prevailes with a mans spirit ; as appeares by that speech of Christ Luke 24. 38. Why are you troubled ( or afraid ) and why doe thoughts arise in your hearts ? Passions like to heavy weights hung upon a clock , do not onely make the wheeles , the thoughts move faster ; but also perverts them , & wrests them the wrong way ; so as to a heart thus distempered , all things come to be presented amisse ; even as to a bloodshot eye all things seeme red . In a word , as he deludes his Enthusiasts by setting on , and backing thier false opinions , and illusions , with joyes and ravishments of spirit ( which differ as much from the joyes of the holy Ghost which are unspeakable and glorious , as heaven from earth . ) So he can , and doth back his false reasonings , and accusations to holy men about their estates , with abundance of terrour and disturbance ; which also differs as much from the impressions of Gods wrath made immediately by the spirit upon the conscience , as those joyes are found to doe .

CHAP. X.

The conclusion : 7. Advantages in common Satan hath over us , in all those forementioned dealings .

ANd for a generall conclusion to this , and all the rest of this discourse about Satans working on us , I will but onely mention some of those great and many advantages hee hath in all these his false reasonings , and accusations over us , to set them on , to fasten his slanders and false conclusions thence deduced , and to perswade the minde of them . Which I therefore bring in here , as being common to all those particulars which have beene related .

First , § 1. it is no small advantage , that he can familiarly , 1. Advantage , that he can and doth suggest frequently and familiarly . and frequently suggest them again and againe unto us . The frequency of any thought that comes in againe and againe , that lies by us , and haunts us , hath secretly the force of an argument to perswade us to thinke it is so . Wee use to say [ I have thought so againe and againe ] A cunning flatterer , that is continually suggesting , and taking all hints and occasions so to doe , may at last put hard to worke out a neare and a deare friend , and to make one jealous of him . As the Iudge yeelded to her importunity , Luke 18. 5. So is the minde apt to yeeld a suggestion that haunts it , and importunately presents it selfe , yea though it be to passe a false sentence against a mans selfe .

And 2. hee can also ( and doth ) represent a multitude of reasonings , § 2. and considerations together at once , 2. That hee presents a multitude of false reasonings , &c. At once . all tending to confirme the same perswasion . He will sometimes bring in a cloud of witnesses , and instances to prove us hypocrites ; and environ the minde round about with them , that looke which way it will , it sees nothing else . As he represented to Christ , 〈◊〉 glory of the world in the twinckling of an eye ▪ So he can doe a mans sinnes , &c. That a man shalt have a generall prospect of them , and see nothing else , looke which way he will . And what force this must needs have to prevaile with the minde and judgement to assent , experience shewes . As when a man doubting of a truth in a thing controverted , reads an opposite party , presenting all that can bee said for the other side alone , it often staggers him , and for the present wins and gaines his opinion to that side , till he reads and considers what is said to the contrary : yea , though a man is confirme● , and setled in the truth , yet sometimes a man shall have an army of arguments on the other side , come in upon him , so ranked and ordered , as for the present shall shake and stagger him : and so it must needs bee in the agitation of this great controversie about a mans estate , when Satan shall muster and marshall up an army of objections once together , and not scatteredly ; as he is able to doe .

And 3. §. 3. He is able to hold the intention of the minde so unto them , 3. That he can hold the mind and the intention of it to them alone . as to keep off all that which should any way comfort ; hee can turne downe that columne in the leaves of our hearts , wherein grace , or any thing that may comfort is written , and turne over onely , and hold our eyes fixt to reade nothing but that wherein our Errataes and sinnes are written ; so as to cause a mans soule to forget all good , as Lament. 3. 17. the Church in desertion is said to doe ; and to forget his owne mercies , as Ionah speakes , he can multiply suggestions so fast ; and come in with such a tempest , that as Iob complaines . Iob 9. 17. hee will not suffer them to take breath : and therefore the Apostle calls them the buffetings of Satan . 2 Cor. 12. because like unto buffetings , they come in , thick and threefold , upon a mans spirit ; so as a mans spirit cannot take breath ; hee raines downe temptations sometimes , not by drops ( as in ordinary raines ) but by spouts ( as marriners calls them , when a cloud melts ) ( as in hot countries ) suddainly , and falls by whole sale , and often sinkes a ship ) Hee breakes me with a tempest sayes Iob , in the place forementioned , Chap. 9. 17. §. 4. He speakes it of God , but such like tempests Satan also raiseth .

4. He addes weight to his lying accusations , 4. That hee backs all with an imperious affirmation . and false reasonings by an imperious and obstreperous affirmation [ that so it is , ] hee suggests not reasons onely , that should perswade , but sets them on with words of affirmation , and perswasion therewithall suggested : and so , like as in reasoning , often a weake spirit is borne downe by a stronger , not by force of argument so much , as by strength and violence of spirit ; for many when the iron is blunt , and their arguments want edge , put to the more strength , as Solomon speakes . Eccles. 10. 10. and so prevaile : and so doth Satan ; being a spirit of greater strength then ours by creation ; and guilt also , further weakning us in arguing with him . Cunning pleaders may so argue the case , with such violence and confidence , that as Socrates said when his accusers had done , that if he had not been very innocent , hee should have suspected himselfe guilty : how much more , when this shall fall upon persons that are so guilty , as we all are ; and the thing also impleaded be that which wee are already suspitious of ? What a man feares already , he easily beleeves , as what a man hopes , quod metuunt facile credunt . There falls out often in opinions a preconceit which also exceedingly swayes the minde , a giving of minde that such a thing is so or so ; and in such a case Satan can strike in exceedingly to strengthen such a conceit : this I take to be implyed in that phrase . 2. Thes. 2. 1. I Where the Apostle gives warning they should not be troubled neither [ by spirit ] nor by word , to thinke the day of Iudgement was at hand : By spirit he meanes a pretence of a revelation , joyned with a mans owne private conceit and imagination ; thus 1 Iohn 4. 1. Spirit is also taken . And oftentimes when Satan perceives the minde inclined to thinke or conceit thus or thus , he addes weight unto the ballance , and so a man is given up to the efficacy of delusion : as wee see in false Prophets which the Apostle there speakes of , when he sayes , Beleeve not every spirit , because many false Prophets are gone out into the world . Thus those false Prophets became confident in their prophecies : they walke in the spirit sayes the Prophet , Micah 2. 11. But doe lye . They tooke up such conceits , and the devill hee joyned with them , and confirmed them in them . And as Satan by such false revelations confirmes Enthusiasts in their opinions and conceits : so he joynes with the jealousies of beleevers , and puts weight into the ballance , strongly swaying them to judge amisse of their estates .

And 5. in that hee , §. 5. as was said , backeth his false conclusions thence deduced , 5. That his reasonings are backt with sense of terrours . with terrours , &c. this becomes an argument to sense ; and such doe exceedingly carry on the judgement in our opinion of things . A conceit that comes in with joy , we are apt to conclude is true ; and so in like maner what comes in with terrour : such impressions are as it were a seal to what is suggested , to confirm it . And as the holy Ghost sealeth his instructions , Iob 33. 16. with impressions of joy , &c. so doth Satan his temptations with impressions of feare and disquietment . If a man hath a dreame with any strong impression , a man is apt to give heed to it , to thinke there is something in it : that which made Nebuchadnezzar thinke there must needs bee something in his , Daniel Chap. 2. and Chap. 4. When yet hee had forgot what it was , was , that it made him afraid , and his thoughts troubled him . ver. 5.

A 6. §. 6. Advantage is , that hee suggests and workes all these impressions undiscerned at all to be from him , 6. That he suggests all undiscerned by us . so as we know not but they are our owne thoughts , yea sometimes thinke that they be from the holy Ghost , working as the Spirit of bondage in us . This is also an exceeding great advantage , as it would be to an enemy to have gotten the opposites own watchword , their owne colours : this causeth us readily to yeeld and open the gates to him : and though when the temptation is over we perceive his delusion in it , yet still because we cannot discerne his suggestions from our owne thoughts when upon us , when we are in the mist and eclipse , therefore hee can come againe and againe with the same temptation , to day , and to morrow , and the next day , and we perceive it not ; which if we did , we should not listen to it , no more then wee would to one who had formerly deceived us . Thus Ahabs Prophets knew not that Satan was a lying spirit in them , for sayes one of them unto Micaiah , When went the Spirit of God from me to you ? Those strong delusions , 2. Thes. 2. 10. could not have prevailed upon their mindes to have beleeved a lie , had it beene discerned by them that Satan had suggested them . Peter knew no that Satan did by him tempt his master to spare himselfe ; which yet Christ perceived , and therefore called him Satan .

Last of all , §. 7. a man can no way avoide his suggestions , 7. That his suggestions cannot be avoided . nor subduce himselfe from them ; neither can any take Satan off from a man but God ; he must rebuke him , none else can . A poore soule fights with Satan in this darknesse , like unto a man that is assaulted by one that carries a darke lanterne , who can see the assaulted , and how to buffet him , and followes him where ever he goes , whereas the poore man cannot fee him , nor who it is that strikes him , nor be aware how to award the blow . Therefore the Apostle when buffeted by Satan , 2 Cor. 12. knew not what to doe , but onely to have recourse to God by prayer : for he could no more avoid or runne away from those suggestions , then from himselfe . Nor could all the Saints on earth any other way have freed him ; none , till God should cause him to depart .

CHAP. XI .

The second generall head : The cases wherein God leaves his unto this darknesse . First , three cases extraordinary .

HAving dispatcht the efficient causes of this darknesse ; The causes Physicall . I now proceed to the cases wherein , and ends for which God leaves his children to such a condition ; The causes Morall . The cases of two sorts . 1. Extraordinary . The cases , they were the second generall head I propounded to be handled and they are either Extraordinary , or ordinary .

First , Extraordinary ; as ,

First , out of his prerogative .

Secondly , in case hee meanes to make a man eminently wise , and able to comfort others .

Thirdly , in case of extraordinary comforts ; and revelations .

First , §. 1. What if God will use his absolutenesse , and prerogative , 1. Out of Gods sole prerogative . in this his dealing with his childe ? and proceede therein according to no ruled case or president ? This he may doe , and ( as it is thought ) in Iobs case he did ; who is thought by some , to be set up as a type among the Gentiles , of Christ at his crucifying , who was to be left by his Apostles , and all , forsaken of God , &c. and though Iobs desertion began but with his estate , children , and body , yet it pierced further in the end , and seized upon his spirit , ( though not so farre as to question Gods love to him , this we reade no where of him , yet was ) seene in Gods withdrawing himselfe in the comfort of his presence , and Satans making him a Butt to spend his arrowes upon . And yet though the Lord had cause enough against him , yet no cause ( as I remember ) is pleaded , but it is resolved into an extraordinary dealing ; wherin God tooke a liberty to glorifie himselfe , by singling out one of his stoutest , valiantest champions ; and setting him hand to hand to wrastle with the powers of darknesse ; and because Satan was ( as it were ) not hard enough for him , he turned enemy himselfe , Job 13. 24. None more just then he before : The Lord you know glories in him : None ever led a stricter life , reade the 31. Chapter ; no man kept more in awe , and that by fearing such a desertion aforehand ; which was the onely way to prevent it ; for what a man feares , he prayes much against : which hee expresses , when complaining , he sayes , Chap. 4. 25. That though he feared it , yet it came : Impliing that it was not ordinary , nor indeed is it so : and though Iob justifies himselfe too farre , yet this was it which made him so stoutly to plead his owne cause , that he could finde no president , no ruled case of the like proceeding . And therefore Elihu , who tooke both Gods part and Iobs , and stept up as a moderator , and as one in Gods stead to decide the matter , resolves it most of all into Gods prerogative , though not without Iobs desert ; ( yet not such as according to which God ordinarily proceedeth , not so severly with others ; ) as appeares by the 34. Chapter : and to that end he set forth Gods greatnesse , in the 36. and 37. Chap. And thus God himselfe when he came to plead with Iob about it , and to shew him a reason of it , he onely tells him how great a God he was , and therefore might doe as he pleased ; and useth no other arguments in the 38 , 39 , 40 , 41. Chap. God indeed never wants a cause , nor doth deale thus where sin is not ; yet as it is said of the young man , that he was blinde , not for his sinne , nor his parents ( yet not without it ) but for the glory of God ; it was an act of Gods prerogative : so here . God had higher ends of glorifying himselfe in the patience , and conquest of such a champion as Iob was , and of confuting the devill , who accused him of serving God for nought ; the falsenesse of which to demonstrate , God tryes conclusions with him ; as also to confute the opinions which in those dayes were generally received , ( as may seeme by his friends arguings , and also the 37. Psal. That godly men did prosper , and flourish outwardly , according to their godlinesse : for these and the like reasons God did it . However , 〈◊〉 gives Iob this good and seasonable counsell , to make this use of it , to search into his sinnes , Chap. 34. ver. 31. 32. And God might well take liberty to deale thus with Iob , because he could make him amends , as afterward hee did , in restoring double to him ; and indeed it was but the concealing awhile of his love , as many parents love to doe by their children , and yet to shew it the more in reall effects , as God even then did , in making him more then a conquerour .

A second case extraordinary is , when hee intends to make a man a wise , When God intends to make a man wise , and able to comfort others able , skilfull , and a strong Christian ; Wise , namely in this , which is the greatest learning , and wisdome in the world , experimentally to comfort others .

This may seeme to bee the reason of this his dealing with Heman ; Heman was brought up in this schoole of temptation , and kept in this form of desertion , from a youth , Psal. 88. 15. He was put soone to it , and so deep lessons had he set him , as hee had like to have lost his wits as hee sayes there ; yet in the end , when God raised him up again , this Heman ( who lived about David & Solomons time ) is reckoned among the wisest of his time , and one of the foure that were next to Solomon : 1 Kings 4. 31. So that great Apostle was a man exposed to the same combats that others were ; he was buffeted by Satan , 2 Cor. 12. filled with inward terrours , as well as those without : what was this for ? Not so much for any personall cause of his owne , as to make him able to comfort others : 2 Cor. 1. 4 , 5. For that comfort which answers a temptation in one mans heart , will answer the same in anothers : the same key will unlock twenty locks that have the same wards . So when temptations have the same wards , that key which unlockt one mans bolts , will serve and answer to anothers . It is not every word that will comfort a weary soul , but onely a word in season , ver. 4. of this 50. of Esay ; that is , which is fitted to the parties case ; now , who are they who have such apt and fit , and seasonable considerations to comfort such , but those who have had the same temptations , and the like distresses ? This art of speaking peace , and comfort , and words in season is the greatest wisdome in the world , and not learnt but in Hemans schoole . Temptation was one of Luthers masters . And therefore of abilities of the ministery , Christ in this Chapter instanceth in this ver. 4. and calleth the tongue of him that is able to speak seasonably to weary soules , the tongue of the learned : and therefore Iob 33. 23. to raise up one whose soule draw●s nigh to the grave , is said to be the worke of 〈◊〉 of a thousand ; which is easily granted , if you consider the danger of such a distresse : In Scripture it is called the breaking the bones , Psal. 51. because the strength of a mans spirit that should uphold it as the bones the body , sinkes with in him ; now to be a bone-fetter , is not every mans skill ; he must have special art and cunning , and a Ladies hand ( as we say ) that is , meekness & pitty ; which also are never kindly , but when we have tasted the like , or may feare the like . Gal. 6. 1. The Apostle commands them to set such as one in Ioynt again , as the word signifies , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Lest , thou also be tempted , & it is the work of one that is spirituall , You that are spirituall restore such an one . It requires skill to get out every shiver , to meete with every scruple , and set all streight againe . It is also called the wounding of the spirit ; Solomon , A wounded spirit who can beare ? Prov. 18. 14. As the power of sinne wounds , so the guilt also ; and the one as incurable as the other ; and it being the spirit of a man which is wounded , that which must heal it , must be somthing dropt into the heart that may come at the spirit ; and there are to be peculiar elective plaisters to heal these wounds , because these wounds are usuall of a differing nature ; for some objections there are , that often the learnedst men never met with in bookes , and Satan hath devised methods , Eph. 6. of tempting soules deserted , which hee useth againe and againe : and know those depths , and fathome them a man shall not , unlesse hee hath beene in the depths himselfe , as Heman speakes ; and then he shall see such wonders of God in those depths , which none else ever saw ; and thereby gaine such wisdome , as to be able to encourage others by his example , to trust in God and call upon him , so David , Psal. 32. ver. 5 , 6.

The third case extraordinary . 3. In case of abundance of revelations and comforts . God doth desert in case a man hath had , or is to have from God abundance of revelations and comforts .

First , in case he hath already had abundance of revelations from God . As after that glorious testimony given to Christ at his baptisme , This is my beloved son , &c. Mat. 3. ult. Then was Iesus led aside to be tempted . Mat. 4. 1. He points out the time to this very purpose : In like maner doth God often deale with , the members of Christ for the season and time of their 〈◊〉 and temptations . This was also that 〈◊〉 Apostles case , 2 Cor. 12. 7. Lest I should bee exalted above measure , through abundance of venue lations , a messenger of Satan was sent to buffet 〈…〉 That which he calls there the thorne in the flesh ; that prickt him , is meant rather I thinke of a desertion , and leaving him to distresse of spirit , then of a lust , for his scope is , to glory in his afflictions . ver. 9. 10. Now if it had beene a lust , it had beene a thing not to bee gloried in . Againe , it was a messenger of Satan , therefore something externall ; and it buffeted him ; he was as a meere patient in it , as a man buffered is : in the exercise of lusts , our spirits are active ; & besides , he prayed , it might depart , which phrase would seeme to note out something externall . God had took him aside into heaven , and spoke wonderfull things to him , and when he comes down again , Satan must take him to taske , and batter him ; the flesh would have growen proud , if it had not beene thus beaten black and blew . He had been in heaven , and heard the language of Angels and Saints , things not to be uttered ; and hee must heare by devils the language of hell . This buffeting I take it , was by Satanicall injections .

Secondly , before God doth dispence great revelations and comforts , hee doth sometimes desert . And as before great distresses , which he meanes to leade his children into , hee fills their hearts with joy unspeakable and glorious , to strengthen them against the approaching conflict : ( thus God to hearten his Sonne against that great agony in the garden , and combate on the Crosse , transfigureth him on the Mount first . ) So on the contrary , sometimes before great revelations , and comforts , to make them sweet , and the more welcome , God useth to withdraw himselfe then most ; thereby preparing the heart for them : as Physitians doe the body for cordials . The greatest spring-tide of comfort , comes in upon the lowest ebb of distresse . Distresse enlargeth the heart , and makes it gaspe and thirst after comfort the more , and so is made more capable of consolation , for that rule is true , 2 Cor. 1. 5. That as sufferings abound , so comforts shall abound also .

CHAP. XII .

The cases ordinary , wherein God doth leave His in darknesse .

NOw secondly , we come to the more ordinary cases , wherein God usually dispenseth light and darknesse . A generall rule premised . That God is various in these dispensations . Ere I name particulars , I will premise concerning them this generall rule . Wee shall finde , that God goes not constantly by the same rule in the dispensation of them : so as no man can say , that in such and such cases , God will and doth certainely desert men , or that hee alwayes doth so : but is various in his dealings herein . For some men hee leaves for a while in darknesse , in , and upon , and immediatly after their conversion ; their sunne riseth in an eclipse , and continueth so till none ; yea till their night : on the contrary , towards others sometimes he never shines in more comforts on them then at their first conversion : againe , some hee deserts upon a grosse sinne committed ; to others he never reveales himselfe more at any time , then after a grosse sinne humbled for , and repented of ; thereby to shew the freenesse of his grace . So likewise , some that have lesse grace , and have lived more loosely , he fits their sailes at death , and they have abundant entrance , with full saile into the Kingdome of Christ ; others that have walkt more strictly with God , and whose ends you would expect should be most glorious , he leaves to feares , and doubts ; and their Sunne doth set in a cloud .

And the reasons why God is thus vaious in these his dealings , is both because spiritual comforts tend not simply ad esse , but bene esse ; not to the absolute being of a Christian , but his comfortable well-being : and also because in respect of their dispensation , they are to be reckoned in the ranke of temporall rewards ; and though light and assurance is not an earthly , but an heavenly blessing , yet it is but a temporary blessing ; and therefore as the promises of temporall good things are not absolute , no more are the promises to give assurance to a beleever absolute , as to give him heaven and salvation are . So likewise on the contrary , darknesse and distresse of conscience , is but a temporall chastisement , as outward crosses are ; differing from them onely in the matter of them ; the one being conversant about things of the outward man ; this of the inward , namely , a mans spirituall estate . Hence therefore in the dispensation of both , though God alwayes goes by some rule , as in all other dealings of his ; yet so as hee varies and deales differently with his children therein : as he doth in dispensing outward prosperity and adversity , Setting the one against the other , to the end that man should finde nothing after him , as Solomon sayes , Eccles. 7. 14. that is , gives such crosse and contrary opposite instances in both kindes , that men might not finde him out in these wayes , or trace him as the phrase is , Rom. 9. ult . not so , as to say certainly , and infallibly , what he meanes to doe in such and such cases . Indeed in the world to come he makes even with all the world , how differing soever his dispensations of rewards or punishments have been here ; and what is behinde hand to any one , he then payes with respect to what they have received . Thus in matter of spituall joy and assurance God may vouchsafe it to one that hath not feared and obeyed him so much , as one that walkes in darknesse , but then if any one hath received more earnest pennies aforehand , and hath not walkt answerably , God considers it as an aggravation of his sinne , as he did in Solomon , whose sinne is aggravated by this , 1 Kings 11. 9 , 10. that he sinned against God , who had appeared to him twice . Otherwise , if these comforts make a man in any proportion to such cost , more fruitful then others are , I see not but that God who crownes his owne graces will reward them the more ; this being one meanes sanctified to some , to work more grace , as afflictions are to others . Thus it is in like maner in desertings , & distresse of minde , they being a temporall punishment , God is as various in them . So as one of more grace , or whom God entends more grace unto , shall be afflicted and forsaken , when one of lesse shall raigne as a King , as it is said of the Corinthians , in case of worldly prosperity . So hee shall have peace and liberty of minde , triumph over Satan and hell , 1 Cor. 4. 9 , 10. and discomfort ; when Apostles in comparison , that is , men eminent in grace , are in respect of spirituall conflicts made spectacles to angells and men .

This rule premised , the ordinary cases follow .

First , 1. Case . in case of carnall confidence ; In case of carnall confidence thus Psal. 30. David had beene in great distresse of minde for a while , as appeares by what is said ver. 3 , and 5. that though heavinesse be over-night , yet joy commeth in the morning , and in this sun-shine David lookes about him , and sees never a cloud appeare in view , that might againe eclipse his comfort , then he grew confident upon no other ground but present sēfe , thinking it would alwaies be so with him ; and so trusted in that comfort he had at present , as if now he could never have beene troubled so again ( as in such cases good soules are apt to thinke ) Now I shall never bee removed sayes David ; this was carnall confidence , and God to confound it hides himselfe againe , ver. 7.

Now carnall confidence is either ; Carnall confidence in three things .

First , when we trust to false signes shuffled in among true ; 1. In trusting to false signes together with true . which is incident even to beleevers that are in the state of grace , and have good evidences to shew for it ; who yet together with those sound evidences often rake many other signes that are but probable , yea , and which are deceitfull , and but common to hypocrites ; this we are apt to doe , to take many things as infallible signes which are not : As many are said in Daniel , to cleave to the better side by flattery , so in a mans heart , many false signes will come in , and give their testimony , and flatter a man , and speak the same thing true evidences doe . Now God to discover which are false , and which are not , leaves a man : and then he will finde all his false signes faile him , and to leave him as flatterer● use to doe , and to be but as broken teeth among those which are sound and whole to faile and disquiet him ; like reedes that breake when any stresse is put to them , and so runne into his hand .

Or , 2. Putting too much confidence on signes . secondly , when we put too much of our confidence upon signes , though true , and trust too much to comforts and former revelations , and witnesses of Gods Spirit , and to our graces which are but creatures , acts of God upon us , and in us , when therefore we let all the weight of our support to hang on these ; God in this case often leaves us , That no flesh should rejoyce in his presence .

Or thirdly , 3. When wee neglect going to Christ 〈◊〉 upholding our graces . when we thinke graces and comforts are so rooted in our selves , that we neglect God and Christ , for the upholding , increase , and exercise of them ; then God with drawes the light of these , that we may have recour●● to the spring , and well-head . As too much confidence in the power of inherent grace , caused Christ to leave Peter to the power of sinne , so confidence also in the power of grace , causeth God to leave us to the guilt of , and terrours that come by sinne .

The second case , 2. Case . For neglecting opportunities of spirituall comforts . for neglecting such precious opportunities of comforts and refreshings as God hath vouchsafed : As the neglect of holy duties , wherin God did offer to draw nigh to us , as the Sacraments , &c. So Cant. 5. 4 , 5 , 6 , 7. Christ stood at the doore and knockt , that is , moved the heart of the Church there to pray , or performe the like duty in which hee useth to come in to the heart and visit it ; he offered to assist her and began to enlarge and prepare her heart , 〈◊〉 made excuses ? upon this Christ went presently away ; onely he left behinde him an impression , a sent of himself in her heart ; ver. 4. 5 , 6. enough to stirre her up to seeke him , in the sense of the want of him , as in desertion God useth to doe .

Thirdly , 3. Case . in case of not exercising the graces which a man hath ; For not exercising graces . not stirring them up , &c. when Christians are as it were between sleeping and waking , which was the Churches condition in that Cant. 5. 2. then also Christ deserts . To perform duties with the inward manhalf awake , as it were and halfe asleepe ; to pray as if wee prayed not ; as on the contrary , we are to use the world , as if we used it not : Thus , to doe the worke of the Lord negligently , this provoketh God to absent himselfe ; as he did there Cant. 5. 2. and so 2 Pet. 1. 9. Hee that lacketh these things ; that is , useth them not , neglecting to adde grace to grace , ( as the former words expounds that phrase ; and it agrees with the like elsewhere used : as Mat. 25. 29. Hee that useth not his talent , is said not to have it . To him that hath shall be given , &c. ) A blindnesse soone falls on such a man , & he forgetteth all that ever he had ( as was opened afore . ) And indeed there is no reason that a man should have present comfort of future grace , when he neglects the use of present grace . Esa. 64. 7. God complaines that there was none that stirred up himselfe ; and for this , God was wroth . Whereas otherwise , ver. 5. God meetes with him that worketh righteousnesse , and rejoyceth in him that rejoyceth to worke righteousnesse , God meers such , and rejoyceth with , and draws nigh unto them : but others , that stirre not up themselves , God rouseth and stirres them up by terrours . Hee that walkes according to this rule , peace be on him , Gal. 6. 16. not else . Though comfort is not alwayes the present necessary fruit of righteousnesse , yet is never without it .

Fourthly , In case of some grosse sin . in case of some grosse sinne committed against light , unhumbled for , or proving scandalous ; or of old sinnes long forgotten : I will give instances of each particular .

First , for some grosse sinnes committed against light . Against light . An instance for this is David . With though he was a man after Gods heart , yet wee meete with him often complaining , as one that was frequently in these desertions ; amongst othertimes , once in the 119. Psal. 25 , 28. ver. where his soule cleaveth unto the dust , and is even at deaths doore , for hee sayes , quicken me , hee meanes it in regard of the sense of Gods favour , which is better than life ; which also is the meaning of that phrase , that his soule did 〈◊〉 the dust ; that is , was brought to the apprehension of death , therefore Psal. 22. 15. Christ upon the Crosse ( of whom the Psalme is made ) cryes out , that God had forsaken him , and brought his soule to the dust of death : and David sayes here also , that his soule 〈◊〉 , and was 〈◊〉 even all the powers of it were loosned , and ●●led within him , at the sense of Gods wrath , even as waxe melts before the fire : ordinarily wee finde in Scripture no such eminent desertion , but we finde the cause of 〈…〉 off , if we reade on ; so here , in the 29. verse , Remove from ●ee ( sayes David ) the way of lying . He points to the scare of his heart , wherein his griefe lay . David among other corruptions , had a lying spirit , 〈…〉 is very roundly , two or three lyes together , when he fled from Saul , and came to Ahimelech ; who fearing to harbour him because of Saul , askt him why he was alone ; it being a suspitious thing , that hee so great a man should have no greater traine to attend him : and did argue that he fled as a proscribed person , and then it would bee dangerous to foster him . To this he answers roundly ; That the King had commanded him a businesse . There is one lie ; and that the King had commanded him secrecy in it , there is another : and because my servants should not know it , I have sent them away to severall places , there is a third : and againe , at the 8. verse , I have not brought my sword , because the Kings businesse required hast , there is a fourth lie . David went on here in a way of lying ; they were all made , and deliberate lyes . Other such like speeches of his , as that 1 Sam. 2. 8. 10. where he told Achish , That he went against the South of Iudah , and against the South of the Kenites , v. 10. when as he went against the Geshurites and the Amalekites , ver. 8. some excuse , because those nations bordered over against the South of Iudah , and the house of the Kenites ; and so make a truth in his speech : but the last verse , that sayes that Achish beleeved David , implyes that he understood it , as David indeed meant it , as if he went up against his owne countrymen , and then it can no way be excused . These therfore being grosse sinnes , sinnes against light , ( as of all sinnes lying must needs bee supposed to bee , because it is against that truth which riseth up in the minde ) and is a sinne wherein a mans minde shewes are , cunning , and wit ; and a sinne , which when the truth is discovered proves exceeding shamefull , and scandalous ; therefore this sinne ( especially when it had beene some while gone on in by him , he calls it a way of lying ) lay heavy on him long after . Therefore he entreates God to take the load of it off , Remove from me the way of lying ; it was the load hereof which did lye so heavy on him , as it pressed his soule to the dust of death , as he had before complained .

So for the second particular , 2. In case of some sin not throughly humbled for . in case a sinne be not throughly humbled for , and confessed ; or if when we committed it , we had shifts to keepe us from thinking it to be sinne , or not so hainous ; or were doubtfull whether it were a sinne or no , and so were loath to acknowledge it to be a sin ; and to burthen our selves with it in our confessions , but our hearts stood out rather to cleare our selves in it : as it is likely David did in the case of his murther of Vriah ; he had done it so cunningly , as he thought he could cleare himselfe and wash his hands of it , for it was but the chance of war , ( sayes he , ) that did cut him off ; The sword devoureth one as well as another ; And so he excuseth it , 2 Sam. 11. 25. God in this case brings him to the racke , Psal. 32. ( It is thought that Psalme was made , as well as the 51. Psalme upon that occasion of his murther ; and indeed it may seeme so , they are tuned so neere together , as might be shewen in many particulars , ) These sinnes being knowen and become scandalous , David was to confesse publiquely ; as in the end he did , when in making the 51. Psalme . he stood to doe penance in a white sheete , that I may so speake . Now David was loath to come to this , that murther being done so cunningly , he could hardly be brought to confesse it , so much as in secret , much lesse publiquely , God in this case layes his hand so soarely on him , that his naturall moisture was dryed up , as that Psalme tells us , ( for in men troubled in conscience , their trouble of minde casts their bodies often into as great heats , as men that are in burning fevers , so Psal. 102. 3. in the like fit , he sayes his bones were burnt like an hearth ; ) and this was without intermission day and night ; and thus he lay roaring , so hee expresseth his cariage in his torture , like a malefactor on the rack , though happily he cryed out for mercy to God , yet because not with a broken heart , God therefore accounted it but as roaring , that is , the voice of a beast as it were , rather then the voice of a man humbled for his sinne . And why was David put to the rack thus ? he would not confesse , and humble himselfe for his sinne ; I was silent , and yet roared , ver. 3. a still broken hearted confession might have saved all this torment . But when in the end I said I would confesse my sinne , ver. 5. and in his heart he resolved once to lay open all that sinne of murther , and adultery in the circumstances of them , then God pardoned him ( as you know he did ) for Nathan comming to him , told him , as soone as but a word of confession began to fall from him , that his sinnes were pardoned . And yet after that , as appeares in the 51. Psal. God did not yet restore comfort , and the joy of his salvation to him , ( for there he prayes for it in the sense of the want of it ) not untill hee had publiquely confest it also , and throughly humbled himselfe , it having caused the enemies of God to blaspheme ; God would have a publique satisfaction given .

So when the incestuous person had committed that sinne , 1 Cor. 5. 1 , 9. for which , as then hee was not humbled ( for afterwards in the 2 Cor. 2. 7. when he was humbled indeed , hee bids them comfort him ) yet till that his humiliation was apparent , he bids them to deliver such an one to Satan , to the jaylour , to the tormentor with him , to the prince of darknesse to terrifie him , and afflict his spirit . Now the meaning of that delivering him up to Satan , was that hee should bee solemnly excommunicated , which when it is performed as it ought to be , In the name of the Lord Iesus , and with the power of the Lord Jesus ; then as the Church cuts them off from communion with them , so God from communion with himself , and withdrawes all felowship with their spirits , ( as was before declared ) And so leaves them alone in darknesse , and to desertions ; and not onely so , but delivereth them up to Satan , not with a commission to cary them on to more sinne ( for the end propounded by the Apostle , was thereby to destroy the flesh , ver. 5. not to nourish it by provoking him to more sinne ) but to terrifie and afflict his conscience , and to stirre up therein the guilt of sinne , and terrours for it . Which God sanctifies to humble a man , and to mortifie the flesh , and thus when that Corinthian was excommunicated , and given up to him , did Satan deale with him ; for 2 Cor. 2. 7. he was nigh being swallowed up of too much sorow ; and this occasioned by Satan , whose devices we are not ignorant of sayes the Apostle , ver. 11. Now as every ordinance hath a proper peculiar worke it is appointed for ; an inward effect to accompany it in a mans spirit : So this , and that proper effect , and inward working and event of this great ordinance of excommunication , is terrour , and sorow , and desertion of spirit , thereby to humble a man ; even as it is the proper effect of the Sacraments to convay comforts and assurance , and to convay the seale of the Spirit . And when this ordinance is neglected or omitted , when yet grosse and scandalous sinnes require it ; then a man belonging to God , God himselfe often workes thus , and inflicts this on him without that ordinance . Thus he delt with David , and others after grosse sins . God inwadly excommunicates , and casts men out of his presence , and from all comforts in his ordinances , although they are not refused by men to come to them : dealing herein , as a father that is a publique magistrate , with an unruly childe , after some great misdemeanour , though he cast him not off , yet he may send him to the Gaole , to bee for example sake , imprisoned : for the Gaoler to take him , and to clap irons on him , to have him downe into the dungeon , where he sees no light , and into the little ease , where he is in so streight a condition , as he can neither sit nor stand , nor lie , as Elihu expresseth it , Iob 36. 16. hee calleth it bringing into a streight place , and binding them in fetters , and cords of affliction , and then hee shewes them their transgression , and wherein they have exceeded . ver. 8 , 9.

Yea , And this 3. for sins long since committed . and thirdly , this God doth not onely presently after the sinnes were committed , but sometimes a long while after , and that when they have beene often confest . Yea , and after that God hath pardoned them also in our consciences , as well as in heaven ; yet the guilt may returne againe and leave us in darknesse . Thus Iob 13. 26. For the sinnes of his youth , ( which questionlesse he had humbled himself for , & had assurance of the pardon of , yet ) God did write bitter things against him for them many yeares after , and made him possesse them , as himselfe speakes . God gave him over to the Gaoler , and put him into the little ease in prison , thou puttest my feet into the stocks , sayes he ver. 27. For as the power of sinne , and the law of sinne is but in part done away in our members , so in our consciences the guilt of sin is likewise , but in part done away , in regard of our apprehensions of the pardon of them ; & therefore as those lusts we had thought dead , and that they would never have risen againe , doe sometimes revive and trouble us afresh , comming with new assaults ; so in like maner may the guilt of those sinnes revive which we thought long afore had beene pardoned , and after the commission of some new act , or forgetfulnesse of the old , and security about them , God may let them loose upon us afresh , that we shall looke upon them , as if they never had been pardoned .

Now the reason of all these particulars , The reason fo all . both why grosse sinnes , especially if against light , when not confessed throughly , should yet after many yeares cast us into such fits of desertion , is

Because therein we rebell against Gods Spirit ; and that spirit , It a nos tractat , ut à nobis tractatur , doth deale with us as wee with him . If you grieve him , he grieves you ; if you rebell against him , he fights against you as an enemy : so Esa. 63. 10. They rebelled , and vexed his holy Spirit , therefore hee was turned to bee their enemy , and he fought against them ; now to sinne against light is called rebellion , so Iob 24. 11. When men go about to extinguish and darken the light of direction , which God hath set up in their hearts to guide their paths by ; God puts out the light of comfort , and so leaves them to darknesse . But especially then , when our hearts are so full of guile ; as we plead that they are no sinnes ; or extenuate them , as David in all likelihood did . Psal. 32. in reference to which he sayes , in 2. ver. of that Psalme , That that man is a blessed man in whom is no guile . and in the 51. Psal. 6. Thou desirest truth in the inward parts , David had dealt guilefully and deceitfully in that sinne ; if man keepes a sinne under his tongue , and will not be convinced of it , nor bring it forth by confession ; God in that case brings him to the rack ; as they doe Traytors to confesse : and if it be that any of our old sinnes revive , and cause these terrours , it is because wee began to looke on them as past and gone , and thought we needed not go on to humble our selves any more for them ; making account they are so buried , as that they will never rise againe ; when as the remembrance of them should keep us low , and humble us all our dayes . It is laid to the charge of them in the 26. of Ezek. 22. That they remembred not that they lay in their blood . We are apt to thinke that time weares out the guilt of sinnes : but to God they are as fresh as if they had beene committed yesterday ; and therefore nothing weares them out but repentance . Great sinnes forgiven must not be forgotten .

Fiftly ; §. 5. in case of a stubborne stiffe spirit , under outward afflictions ; 5. Case . Of a stubborne spirit under outward afflictions . when we will not mend nor stoope to God . This may be part of the case mentioned , Esa. 57. 16. Where God alleaging the reason why he contended with a poore soul of his , he gives an account of it , ver. 17. you shall see where the quarrell began , For the iniquity of his covetousnesse I was wroth ; that is , for some inordinate affection , which we call concupiscence ; he mentioneth not a grosse act of sin committed , so much as some lust harboured ; for which God began to be angry , and to shew the effects of that his anger in smiting him , haply with some outward crosse first ; I was wroth and smote him ; and when that did no good , God began to be more angry , and to hide himselfe : I hid my face , and this hee speakes of inward affliction , which he also calleth , ver. 16. Contending with the soule , and so far leaving it , as that the spirit was ready to faile ; it came to inward affliction in the end , and he further intimates the cause of all this , He went on frowardly in the way of his heart . When lighter , and outward strokes will not take us of , God leaves and deserts our spirits , and wounds them . And the reason is , for in this case what course else should God take ? for either he must give him up to hardness of heart , and leave him to his stubbornnesse , and so he should have lost his childe ; but that God is resolved he will not doe ; I will heale him , saith he , ver. 18. When therefore the heart remaines stubborne under other strokes , he hath no way left in his ordinary course and progresse , in the way of meanes , but to lay strokes upon his spirit , and wound that . And this yoke is like to break and tame him , if any ; For this he cannot beare : other outward afflictions mans naturall spirit , stoutnesse , and stubbornnesse may beare ; and hath borne even in heathen men ; they have endured any thing rather then be put out of their way ; The spirit of man will sustaine its infirmities , but in this , the spirit failes in them , ver. 16. other afflictions are but particular ; but as taking some starres of comfort out of the firmament , when others are still left to shine to them : but when Gods countenance is hid , the Sun it selfe , the fountaine of light is darkened , and so a generall darknesse befalls them : and therefore then the heart is driven to God , and broke off from all things else ; and then God delights to restore and to comfort a man again . I will restore comfort to him , ver. 18.

Sixtly , §. 6. in case of deserting his truth , and not professing it , 6. Case . and appearing for it when he calls us to doe it . For deserting his truth when called to professe it . In this case hee left many of the Martys ; many of whom , especially untill those in Queen Maries dayes ( when with the Gospells increase , and the light of it , God gave more strength also ) and some then also did desert the truth for a while , & then God in respect of comfort deserted them ; & then they recovering Gods favour again , upon repentance & a new resolution taken , to stick to the profession of the truth , what ever came of it , that their desertion made them the more bold and resolute , And this was in part Ionahs case , who having a commission sealed him to goe to Niniveh , with a message from God ; he withdrew himselfe , and went another way ; and God in the midst of his security casts him into a whales belly , and when hee was there God withdrawes himselfe from him , as if hee meant never to owne him more ; insomuch that Ionah sayes , Chap. 2. 4. Then I said I am cast out of thy presence . And there is this equity in this dealing of Gods thus with us : That as when we are ashamed of Christ , the punishment fitted to it is , That Christ will be ashamed of us : so when we will not witnesse for God , there is no reason His Spirit should witnesse to us . And so , when wee seeme to evade persecution for the Crosse of Christ , then it is meet , God should meet with us , and take us in hand himselfe ; which is far worse .

Seaventhly , §. 7. in case of unthankfulnesse , and too common an esteeme had of the assurance , 7. Case . and light of Gods countenance , Of unthankfulnesse for former comforts . and of freedome from those terrours and doubtings which others are in ; which is a sinne Christians are apt to run into : For as the light of the Sunne , because it is ordinary , is not regarded , none minde it or look at the Sunne , but ( as hee said ) when it is in the eclipse ; So , a continuall sun-shine of Gods favour enjoyed , occasioneth but a common esteeme of it . And in this case God withdrawes those conforts , and assurance ; because they are the greatest and sweetest comforts of all other ; and which to abuse , or not to value , of all other provokes most , therfore in this case God takes them away . For as Hos. 2. 9. in case of being unthankful in outward mercies , God tooke them away , and restored them not againe , till they esteemed them better , and acknowledged whence they had them : So also in spirituall assurance , light , and comfort , doth God in like maner deale .

CHAP. XIII .

The third generall head ; The Ends for which God leaveth his children unto this darknesse . First , such as are drawne from God , and his faithfulnesse ; &c.

NOw let us come to those ends which God may have in this his dealing with one that feares and obeyes him , which are many and holy ones .

First , to shew his power and faithfulnesse , in upholding , raising up , and healing such a spirit againe as hath been long and deadly wounded with inward terrours ; which is as great an evidence of his power as any other ; and therefore saith Heman , Psal. 88. 10. Wilt thou shew wonders to the dead ? shall thy faithfulnesse be declared in destruction . ver. 11. That is , in raising my soul up again to joy , and comfort , which is as much as to raise up a dead man ; nay more , as much as to raise up a soule already in hell ; for the same terrours , sayes hee , that destroy them , doe in like maner seaze on me ; in the 1. Ephes. 19. it is said , That the exceeding greatnesse of Gods power was seene in raising Christ from death to life : and wherein lay principally the demonstration of that power ? not simply in raising his body up againe ; that was no more then he did to others , but in Acts 2. 24. the power is said to be shewen in this , that hee having losed the paines of death wherewith it was impossible he should be held , he was raised up againe , his soule was heavy unto death , with terrours : and those paines in themselves were deadly , though not to him , in that hee being God as well as man , it was impossible for him to sinke under them : now therefore to raise up and glorifie that his soule that was so bruised , wounded , and pierced through and through , herein lay the wonder : and such a wonder God shewed in recovering Heman . And to shew the greatnesse of this worke let us consider a little the depth and deadlinesse of this kinde of distresse , it is compared to the bruising of a reede , which when it is bruised , who can make it stand upright againe ? It is called The wounding of the spirit . Proverbs 28. which no creature knowes how to come at to heale , none but God who is the father of spirits ; who made them , and knowes how to mend them . It is not onely called , the sicknesse of the spirit , as Esa. 33. 24. ( where the want of the assurance of the forgivenesse of sinnes , makes poore soules to say , I am sick ; which to heale , is made the prerogative of the Sunne of righteousnesse , arising with healing in his wings . Mal. 4. 2. ) but also it is called death and destruction : for so in that 88. Psalme , Heman calls that distresse that he was in . And the reason is , Gods favour is our life , by which wee live and are upheld ; which therefore being withdrawne , the soule is ready to faile and faint , and to come to nothing , and sinke into destruction . Esa. 57. 16. And againe , the paines of those terrours are more violent , and more powerfull to hold us under , then are the pangs of death . The wounds of the guilt of sinne being as deadly , and as strong as the lusts of the power of it , and it requires as great a power to dissolve and scatter them . For all the strength that the law and Gods justice hath , sinne also hath to back it , For the strength of sinne is the Law . 1 Cor. 15. 56.

Secondly , § 2. as to know the power of Christ his resurrection , 2. End , to know the fellowship of Christs sufferings . so the fellowship of his sufferings : that thereby the soule may be made more conformable to him , as it is Phil. 3. 10. As there are the suffering for Christ , so the sufferings of Christ : and God , makes his partakers of both ; persecutions without , and terrours within . With which Christs soule was filled , then , when as the text sayes , Hee was heard in what he feared : and his soule was heavy to death : and My God my God , why hast thou forsaken mee ? and so Esa. 53. It pleased God to bruise and wound him . Now then , to conforme us to his image , we that are his brethren , and are the persons guilty , must suffer somewhat in spirit as well as he , and have a portion therein also . And therefore as Christ did suffer both inwardly and outwardly , so doe many of his members . If you have suffered with him , yee shall also be glorified with him . The sons of Zebedeus would have been glorified in Christs kingdome , more than the rest of the Apostles : But sayes Christ , Mat. 20. 22 , 23. Are ye able to drinke of the cup whereof I shall drinke ? Hee meanes that cup delivered to him at his crucifying , Let this cup passe , the bitter cup of Gods anger , and are ye able to be baptized with the baptism I am baptized with ; namely , outward afflictions , and persecutions for the name of God ; which are called baptisme , because they set Gods mark on us , that we are Gods , as baptisme doth seale to us that we are his ; & because then the Church ownes us , and takes notice of us as sincere , when we have beleeved and suffered , as at baptisme the Church receives us : and of this baptisme Christ speaks in the present tense , because that he was already baptized with outward persecutions : but the cup , which was inward affliction of his spirit ; this hee was to drinke off at his agony , which I shall drinke off in the future ; which cup cast him into that sweate , ere he came to the bottome . This though no creature was able to drinke off to the bottome ; yet taste they might , and he tels them they should , v. 23. Ye shall drink of it , &c. that is , taste of inward affliction and desertion , as well as of outward persecution ; terrours within and without ; and all to make us conformable to him , and so come to know in part what he endured for us .

Thirdly , §. 3. to put the greater difference between the estate of Gods children here , 3. To shew the different estate of Gods children here , and hereafter . and that hereafter in heaven : To which very purpose is that speech of the Apostle , 2 Cor. 5. 7. That here we walke by faith not by sight ; he had said before that the estate of beleevers in this life , is an estate of absence from the Lord , wherein we want his presence , and so enjoy not the sight of him ; and therefore are to excercise faith the more ; which is peculiar to this estate , and a grace given of purpose for us to walke by , while it wee live here . And though sometimes here wee have some light , and glimpses of him and his presence , yet we walke not by sight alwayes , for wee walke by faith not by sight . We shall have enough of the sight of God hereafter , when we shall see him as we are seene face to face ; and be ever more with the Lord ; when in his light we shall see light ; and be satisfied with his image . Wee may therefore be content to want it here sometimes ; you may well endure over-cloudings here , & sometimes that all sight should be taken away ; for in the world to come there will nor be one cloude to all eternity , Your inheritance is light 〈…〉 13. Light is your portion , but now is the seed 〈◊〉 and light is s●●en , Psal. 7. 11. For the righteous●● . you must be content to let it lye under 〈◊〉 the longer 〈◊〉 doth so , the greater crop and 〈◊〉 vest will come up in the end . You must 〈◊〉 the vicissitude of day and night here , 〈◊〉 night , and joy in the morning ; for her easier you shall have continuall day , and no ●ight . This differnce there is put betweene earth , and heaven , to make heaven 〈◊〉 , and to exercise faith : the estate in heaven is as a state of per●●t and continuall ●ealth , which that we may 〈◊〉 , we are ever and anon sick here , and qualmes come over our consciences , feares our sinnes are not forgiven ; but when we come thither , The inhabitants there shall be no more sick , but their sins shall be forgiven them . Esa. 33. 24.

The fourth end is , § 4. to let us see whence spirituall comforts and refreshings come : 4. End , to shew the spring of all spirituall comforts , and our dependance for them . That God alone keepes the keyes of that cupbord , and alone dispenseth them how & when he pleaseth . That we may know ( as it is Esa. 45. 6 , 7. ) that it is the Lord that formeth the light , and creates darknesse , evill and peace ; and that as affliction riseth not out of the dust , as Iob speakes , so nor comfort out of our hearts . Whereas if continually we enjoyed comfort , we should be apt so to thinke . God will let us see that our hearts are nothing but darknesse ; and that to cause any spirituall comfort , is as much as to create light at first ; therefore he sayes , I create the fruit of the lips peace , Esa. 57. and that he it is that doth command light to shine into our hearts , who commanded light at first to shine out of darknesse : 2 Cor. 4. 4. Which can no way more fully be manifested , then by with drawing that light somtimes , and leaving us to darknesse . As why doth hee sometimes assist us in prayer , and fill the sailes ; and againe at sometimes leaves our hearts empty ? Is it not that we may learne that lesson Rom. 8. 26. That it is the Spirit that helpeth ou● infirmities : and that we of our selves know not what , nor how to aske . Which lesson , although he sometimes streightens us , yet we are difficult in learning , nor are easily brought to acknowledge our dependance on him for his assistance : in like maner , for the same end doth he sometimes hide , and then againe sometimes reveale himselfe ; to shew that he is the immediate fountaine of comfort , The God of all comforts , 2 Cor. 1. 4. that so we might know whom to thanke , whom to depend on , whom to goe to for comfort : it being as difficult a thing for us to goe out of our selves , and from the creatures , for comfort , to God alone , as to goe out of our selves to Christ alone for righteousnesse . Hereby also we see , that though we have never so many outward comforts , that yet the comforts of our spirits doe depend on God alone : For if He in the midst of them withdraw himselfe , they all prove but miserable comforters .

CHAP. XIV .

A second sort of Ends , for the tryall and discovery of graces : especially of Faith .

OTher ends God hath to make tryall of our graces , and a discovery of them . The same end that God had in leading his people through the great wildernes where no water was , where Sco●pions stung them , Deu. 8. 16. which was to prove the , &c. The same ends hath God in suffering his people to goe through this desart , barrennesse , and darknesse , where no light is , and where terrours of the Law doe sting them , ( for all those his dealings then , were types of Gods dealing with his people now ) even to prove them , and to make tryall of their hearts . For the same ends as he left Hezekiah to the power of sin , in the point of sanctification , namely , To know what was in his heart , doth he also leave others of his children to the guilt of sinne , in the point of justification , to discover also what is in their hearts . This is conceived to have been his end in deserting Iob ; to shew what strong patience , unconquered faith was in him . There be many gracious dispositions , which actually have not opportunity to discover themselves , bu● in case of this kinde of desertion : some of those which are the highest acts of Grace , and purest fruits of it , and which are the surest evidences of the truth of grace , would never appeare but in case of such desertion . For instance , then it is knowne , whether a man love God for himselfe , and for those excellencies of wisdome , holinesse , and goodnesse that are in him , when yet hee knowes not , whether he himselfe shall be ever the better for them yea or no : Then also it is manifested to be pure , sincere , and unfained obedience . Then it is seene his repentance is true , when he repents not of it , then , when he is out of hopes of any reward for it . Then it is seene his sorow is godly sorow , when , though the sentence of condemnation is read to him in his owne apprehension and conscience , and he verily thinks he is taking his leave of God for ever , and going to execution , yet he can down upon his knees , & ask him forgivenesse , and mourneth that ever he wronged him ; is angry and displeased with himself , that a God so good , so just , should have so just cause to be angry , and displeased with him ; and he findes he could have some rest and contentment that God is glorified upon one , who hath so much dishonored him . Such dispositions as these would never see the light , if it were not for this darknes . But as Natura vexata prodit soipsam ; Nature when conclusions are tryed upon it , and it is put out of its course , then it discovers it selfe , even as anger discovers it selfe when a man is 〈◊〉 as if you would know the properties that are in herbes , you must try conclusions with them . So also here doth God with a mans graces ; and then they discover their most occult and hidden properties .

It were endlesse to go over all particular graces : Especially for the tryall of Faith . I will but more distinctly instance in that glorious grace of Faith . Which in this tryall deserves more then all graces else ; and though in all the varieties of conditions we passe through , it stands us in stead , yet in desertions it alone doth wonders : Standing like Sampson , encountring , and conquering alone , when there is none to help . Because likewise , it is that grace which is called for in the Text , Let him trust in the name of the Lord : as being that grace which God principally tryes ; to discover the truth , and magnifie the power there of in such desertions .

First , this is certaine , there is no grace God tryes more then this grace of faith . 1. Of all graces God tries faith the most . Therefore 1 Pet. 1. 7. Yee are in heavinesse through manifold temptations , that the triall of your faith being much more precious then of gold which perisheth , being tryed in the fire , might bee found to glory , praise , and honour : That is , both to the honour of God who is beleeved in , and also of faith it selfe , which is the most glorious grace a Christian hath ; which God loves to try , to that end the glory of it may appeare . In the fifth verse he having said , that we are kept by the power of God to salvation , If any now should aske , wherein is that power of keeping us most shewne ? He answers , in and through faith ; Yee are kept by the power of God through faith : and if you aske when and wherein is the power of God through faith seene most ? He instanceth in manifold temptations , that the try all of your faith , &c.

Now then , as of all graces God would have faith tryed .

So 2. 2. Of all trials this of darknes is the greatest , ● ▪ for 3. reasons . of all temptations , none try it more then desertion of Gods countenance , this of darkness and of terrours : other temptations strike but obliquely at faith , but these lay direct battery to our faith ; for they strike at that which is the immediate aime and object of it ; namely , [ that God is a mans God . ] These speak the direct contrary to what faith endeavours to apprehend , and that directly , and not by consequence onely . Again , other temptations are easily borne , and answered whilest the assurance of Gods favour remaines unshaken ; it answers them all , and shakes them off , as He the viper off his hand : but when that shall begin to be questioned ( as in this case it is ) who is able to stand ? and what is able to strengthen a man then , but the power of faith ? as Solomon sayes of the spirit of a man , that it will beare all kinde of infirmities , if it selfe bee whole ; but if it be wounded , who can beare it ? So I say of assurance , if it be weakened , and battered , the very foundations thereby are shaken ; a mans freehold toucht ; the roote struck ; now in such a case it is faiths peculiar office to stand a man in stead , when nothing else can : therefore hee sayes , Let him trust , &c. because it helpes thus at this dead lift .

Againe , thirdly , in these conflicts of faith , with desertions , consisteth the height of our Christian warfare . This is the highest pitcht battell , the greatest , and ( as it were ) the last brunt , upon which all is either won or lost ; for in these a man encounters with God himselfe , apprehended as an enemy . God called out Iob to try him by fighting a single combate with Sathan , and he became ( as I may so say ) too hard for Satan alone ; and God joynes against him also : now then , to beare the brunt and shock of his wrath , and yet to stand upon a mans feete ; this , to the utmost argueth the strength of faith . Hosea 12. 3. It is said of Iacob , That by strength he had power with God , it argued strength indeed : and this is done by faith , by the power whereof ( Gods power rather supporting it ) a man relies on God , when all his dealings would argue hee had forsaken a man ; that though God put on never so angry a countenance , lookes never so sternely , yet faith is not dasht out of countenance but can reade love in his angry lookes , and trust God beyond what he sees , it being the evidence of things not seene . Then , faith goes wholly out of it selfe , and seeing nothing in it selfe but barely a capacity of mercy , and plenteous redemption which it knowes to be in God . This faith is a miracle of miracles , for it is founded as the earth , upon meere nothing in it selfe , and yet beares the weight and stresse of sinnes , devill , yea of God himselfe . And this is the faith ye are converted by , in beleeving then on him that justifies the ungodly . Rom. 4. 5. and that which we must live by , when all comforts faile : and this is that faith which must stand you in stead at death , when the King of feares comes and besiegeth you : and this is the faith that is to honour , and glory at the appearing of Iesus Christ .

CHAP. XV.

Six Ends more : For the encreasing of severall graces , and destroying corruptions .

SIxtly , as it makes for the triall and discovery of graces , so it is a meanes sanctified to encrease them , and to eate out corruptions .

First , 1. To destroy corruption . it is a meanes to destroy the flesh . The incestuous Corinthian was to bee delivered to Satan , that is , to be terrified ; to destroy the flesh . As corrasives eate out dead flesh , so these terrours the dead corruptions : and the reviving of the guilt of old sinnes , doth kill the seeds of those that remaine in the heart . For if an outward affliction , which crosseth but the satisfaction of a lust , is a meanes sactified by God , to kill a lust ; then much more the inward terrour , which the conscience feeles , and which ariseth immediatly from the guilt of a sinne , must needs bee a meanes much more .

Secondly , 2. To humble . it is a meanes to humble . So Deut. 8. 16. the end of the biting of the Israelites by Scorpions , ( which were the types of these stings and terrours ) were , as to prove , so to humble them , and for this end was that buffeting by Satan ( we have so often mentioned 2 Cor. 12. 7. ) to keep downe being exalted above measure : So also , 1 Pet. 5. 6. Humble your selves under the mighty hand of God : and if in any other affliction , his mighty hand layes hardest on surely in these .

Thirdly , 3. To encrease assurance in the event . it is a meanes to bring you in more assurance , and establishment . 1 Pet. 5. 10. The God of all grace after you have suffered a while , stablish and strengthen you . He knew they could not be setled , till they had suffered in this , or some other kinde . The tree rootes it selfe the more it is shaken . Comforts abound the more that sufferings doe abound . That light is clearest and strongest , that ariseth out of darknesse , because God creates it . Those things which men doubt of most , God gives the greatest evidence of in the end .

Fourthly , 4. The fear● and obedience of God . it traines you up to feare God more , and to obey him . Therefore in the Text , these are added as the concomitant dispositions of the soule in such a case . For of all other , these of fearing God , and obeying him , doe most eminently , and sensibly appeare in that estate . Heb. 5. 8. Christ himselfe learnt obedience by what hee suffered . The yoke tames the wanton wildnesse in beasts , and makes them serviceable , breakes them : and so doe these the stubbornnesse of a mans spirit .

Fifthly , 5. To pray more and more earnestly . to set beleevers hearts awork to pray more , and more earnestly : So the Apostles buffetings , 2 Cor. 12. made him pray thrice ; that is , often : So Christ , Luke 22. 44. being in an agony , he prayed more earnestly ; and being in feares , he did lift up strong cryes , Heb. 5. 7. So Heman by reason of his terrours , was a man much in prayers . Psal. 88. 1. I have cryed day and night before thee . Christians that enjoy not communion with God , yet if they thinke they have not lost him , they are secure , and lazie in prayers ▪ but if they apprehend once , that their 〈◊〉 gone ; or that they are in danger to lose him , then they will seeke him all the world over but they will finde him ; Cant. 5. 6 , 7 , 8. and make 〈◊〉 and cry after him , as the Church did there .

Sixthly , 6. To prize the light of Gods countenance . it causeth them to prize the light of Gods countenance the more , when they againe obtaine it : and to set a higher price upon it , and to endavour by close walking with God , as children of light , to keepe it . To prize it more then corne , and oyle . Cant. 3. at the 2. verse She loseth him ; but at the 4. verse , Shee findes him againe , and then Shee holds him , and would not let him goe .

A CHILDE OF LIGHT WALKING in DARKNESSE . ISAI. 50. 10. 10. Who is among you that feareth the Lord , that obeyeth the voice of his servant , that walketh in darknesse and hath no light ? —

USE 1.

IF those that feare God and obey him are exposed to such a condition as hath beene described : To those that feare not God , nor obey him . What darknesse reserved for such ! Then , Who is among you that feareth [ not ] the Lord , nor obeyes the voice of his servante ? You that live in knowen sins , & in omission of known duties , which Gods servants your Ministers tell you , you ought to perform ; that pray not withyour families , who make not conscience of your speeches , nor 〈…〉 be thus scarcely saved ; if they , whom God hath loved with a love as great & unchange able as himselfe , yet suffer his terrors here ; what shall you d●e whom hee hath set himselfe to hate , and to shew the power of his wrath upon without repentance ? If these things be done to the greene tree , Luke 23 31. what shall be done to the dry ? which is fitted for wrath , and the fire , Nahum 1. 10. even as stubble fully dry , as the Prophet speaketh : If such an estate of darknesse and horrour befall them that are children of light , whose inheritance is light ; Col. 1. 12. then what is reserved for you that are darknesse , and love darknesse more then light ? And if this befalls them for not stirring up the grace , which they already have ; what to you that are utterly devoid of it ? and not onely so , but despise and scoffe it . If this befalls them for not humbling themselves for old sinnes , though long since committed ; what will be fall you for going on to adde new to the olde with greedinesse ? If to them for neglecting the opportunities of drawing nigher to God ; what to you for neglecting the offer of grace , and trampling under foot the blood of Christ ? All you that thinke there is no hell ; or if there be , that it is not so darke as it is usually painted , looke upon Heman ready to runne distracted through terrours , and to give up the ghost every moment , Psal. 88. when yet his body was strong , and outward estate whole : looke upon David lying upon the wheels , and the spirit of God breaking his bones , Psal. 51. when as otherwise , hee being a King , had all outward things at will . Look upon holy Jo● , Chap. 6. Oh that my griefe were weighted , it is heavier then the sand ; and my words are swallowed up , ( that is ) I am not able to expresse and utter my griefe : The arrowes of the Almighty are within me , the poison thereof drinketh up my spirit , the terrours of God doe set themselves in battle array against me . ver. 4. Insomuch , that at the 8. verse , he wisheth God would cut him off , and , Is my strength the strength of stones ( sayes he ) or , my flesh brasse as he complaines , that he should be able to hold out against such fierce encounters . ( My brethren ) Gods people finde paines beyond those of the Stone , or gout , and toothake ; the falling of Gods wrath on the conscience is more then the dropping a little scalding rheume on a tooth ; and yet these , which Iob and David felt , are but a tast of that cup , which you that obey not must drinke off to the bottome ; and it is eternity to the bottome , Psal. 75. 8. There is a cup in the hand of the Lord , and it is full of mixture : that is , all the bitter ingredients in the world are in it , the quintessence of evils are strained into it ; and here indeed God poures out of the same , as it followes there ; that is , in this life some few sprinklings of it fall from the top of the cup ; which his owne doe taste and drinke of : but , the bottome , the dregs thereof , all the wicked of the earth shall drinke , and wring them out ; that is , leave none behinde ; but the Vialls of it , which will never be emptied shall be poured forth , even to the utmost drop . And if Gods people doe begin to taste of it , as Christ himselfe did , it could not passe him , and Zebedees sonnes were to pledge him , as was observed , then as God sayes by Ieremiah , chap. 25. 27 , 28 , 29. If my people have drunke of it , and begun to you , and I have brought evill upon the City that is called by my name ; then certainely you shall drink of it and be drunke , and spue , and fall , and never rise againe . If Gods people be thus shut up in darknesse , what darknesse is reserved for you ? even as Iude sayes , ver. 13. Blacknesse of darknesse . Darknesse where is weeping , and wa●●ing , and gnashing of teeth , Mat. 22. 13. Blacknesse of darknesse , because there is not a cranny of light , nor one beame of comfort that shines in to all eternity . And this is not for a moment , or a few yeares , but for ever . You that 〈…〉 dayes in pleasure here , and rejoyce in them all ; Remembers the dayes of darknesse , for they are many sayes Solomon , Eccles. 11. 8. many indeed ; dayes● 〈◊〉 eternall night that shall know no end , which no day shall follow .

USE . 2.

WHo is among you that feares the Lord , To those that are translated from darknesse into light , and yet never thus walkt in darknesse . and is translated out of the state of darknesse , and yet never was in this darknesse of desertion , which I have described unto you ? You that have beene free from those terrours of conscience , which are beyond all the miseries the world hath , ( for as the jay of the Holy Ghost is unspeakable and glorious , so these terrours are unutterable , and unsupportably grievous ) which yet soules that feare God , and have obeyed him more then you , have been made the anvills of : You that have beene dandled , and cockered , and fed with sweet meates , had into the wine seller , Iohn 14. 23. and have had all the Trinity to 〈◊〉 with 〈…〉 others have eaten gall and wormewood , Rev. 3. 20. as it is Lament. 3. 19. And likewise you , who though you enjoy not much ravishing joy , Rom. 5. 1. and peace which passeth understanding , yet being justified by faith , you have ( a solid ) peace with God ; and so walke in freedome of spirit , in the use of Gods ordinances , and the performance of holy duties : Let me out of this doctrine give all such this great instruction . To take notice that such kinde of troubles there are that doe befall Gods people , To take notice such a condition there is , beyond what they have experience of ; many there are that thinke not so ; which is usefull Iobs friends did not , and therefore censured him . And this is a necessary instruction .

1. 1. To prepare them against it if it should afterwards befall them . For this very knowledge of it doth prepare men for such a condition , if it should befall them ; and therefore aforehand to prepare them he wrote too , for afflictions , the Apostle bids them not thinke it strange concerning the fiery tryall , 1 Pet. 4. 12. For if they be strange to any , then if they befall them at any time , they are the more grievous . As if some strange disease befall a man , which hee had never heard of afore , no Physitian hath skill in , it a mazeth a man , & makes him desperate : but if he hath heard that such and such have had it , as well as himselfe , and have been recovered ; this some thing helps to asswage the bitternesse of it to him . Iobs triall was a strange triall to his friends , and therefore you see how unskilfully they goe about to heale it , and so left the soare worse then they found it . So that to prepare you for it , it is good to take notice that such a condition there is . In like maner also in 1 Cor. 13. 10. for the same end the Apostle sayes of other kind of trials , that nothing had be fallen them but what is common to man , there is a great reliefe in that , that it is common , and others have beene in the like .

Secondly also , 2. To be kept more in dependance upon God . take notice of it , that you may be kept more in dependance upon God , and that you may feare him more , whilst you live in this world , men that know not any afflictions in this life beyond what they see with their eies , & feel in the outward man ; nothing beyond losse of friends & credit , these doe often feare God lesse , ( though truly ) and when they come to part with any of these for God , are lesse willing ; as when they must endure a crosse rather then sinne , are apter to choose affliction rather then sinne , as Iob sayes : but when they shall heare and know that Gods wrath is beyond Pharaohs wrath as Moses knew it ; who yet in the vast apprehension of the greatnesse of it , cryes out , Psal. 90. Who hath knowne the power of thy wrath ? then they will obey God and feare him more then they would all the Kings of the earth , as Moses did , not fearing the wrath of Pharaoh . Heb. 11. 27. When men enjoy a confluence of all carnall worldly comforts , and thinke their mountaine strong , well built with wife , children about them , and riches , health , and honours , they thinke they are then more out of Gods danger then other men , and are apt to say Soule , thou hast goods for many yeares : but know that God without taking either thy goods away , or thy soul away , can in this life put thy spirit into such a condition of darknesse , as thou wouldst give all the world to have a moments ease ; when all other comforts shall be to thee , but as the white of an egge as Iob sayes . As he hath joyes the world gives not , so he hath afflictions the world inflicts not . Therefore feare him more then the losse of all ; obey him rather then to keepe all : for God can meet with thee in the middest of all : so he met with David though a King , and then all his wives & kingdome could not comfort him , till God would heale the bones that he had broken .

Thirdly , 3. To learn not to censure others . take notice there are such troubles , and learne not to censure others when they are in this condition ; thou walkest in the light , and thou seest another in the dungeon , he may be dearer to God then thou . It was Iobs friends fault , who having not had experience of such a condition in themselves , concluded he was an hypocrite ; if you thus judge then ( as Asaph sayes ) You condemne the generation of the Iust . Psal. 73. 13 , 14. And herein Satan also is gratified , the strict wayes of grace scandalized : If God use his children thus , Curse God and die , sayes Iobs wife , and so the foolish men and women of the world .

Fourthly , 4. To feare God the more . passe your soiourning here in feare , and serve him with feare , 1 Pet. 1. 17. For even our God is a consuming fire , Heb. 12. ult. Keepe thy heart in awe with the knowledge of such an estate ; this kept Iob in awe , and made him so strict a man al his dayes : reade the thirty first Chapter throughout , and you shall see what a righteous man he was , and then see the reason of all , ver. 23. Destruction from the Lord was a terrour to me ; and to the same purpose also Chapter 4. ver. ult. he sayes , that he had alwayes feared that which now had befallen him , wherof the distresse of his Spirit was the greatest evill , this he feared might befall him when he had most assurance .

Lastly , 5. Be thankfull God hath spared thee . be thankfull that God spares thee , haply thy body is weake , and he knowes thou art but flesh ; and so stirres not up all his wrath ; if he should fall on thee as on others , it would destroy thee . But consider that thou hadst a stone in thy heart as well as any other : hath God cured it by gentle 〈◊〉 , and so dissolved it , and caried it away , when as he hath cut others , and bound them , and put them to much paine in taking of it out ? Oh be thankfull . You that are healthfull and have strong bodies , are you not thankfull when you see others sick , and 〈◊〉 bedrid , roaring of the Stone , Toothach , Gout , whereof you are free ? & ought you not to be much more for the healthfulnesse of your spirits ( cheerefulnesse being the marrow of them ) when as others are sicke , ( as the expression is Esay 33. ult . ) for want of assurance that their sins are forgiven , others 〈◊〉 all day as on a rack , and are distracted , almost out of their wits , and even themselves are a burthen to themselves . Oh be thankfull that it is not so with you !

USE . 3.

WHo is among you that fearth the Lord , To those that have beene in darknesse , and are now recovered out of it . and hath been in darknesse , but now is out of that eclipse and walkes in the light againe , you who have beene in the dungeon , and have beene set free againe ; who have had the wounds of your spirit healed , your soules raised from the nether most hell , when they drew nigh to the grave , and have found a ransome , Iob 33. learne you duty also .

First , to be thankfull to God and Iesus Christ , and to love the more ; To be thankfull to God and Christ . for you know and have tasted what he did for you ; you know how bitter a few sippes of the cup was , which he dranke off and took down , and therefore must needs love him more . You also have more experience of Gods power and faithfulnesse , and what a miracle God hath wrought in raising you up againe , He hath shewne you wonders among the dead , as Heman speakes : Bee thankfull . Thus David in Psal. 116. ver. 3 , 4. compared with the first verse , I love the Lord , and why ? The sorrows of death compassed mee , the paines of hell got hold upon mee . I found trouble and sorow , I was brought low and he helped me .

Secondly , 2. To pitty others in that condition . learne to pitty others in that condition . Who can doe it better then you , that have experience of the like ? If you heare of any soule in distresse , it is expected of you to pray for him more then of another . Heb. 2. ult. Christ learnt to pitty us in all our infirmities the more , by bearing out infirmities himselfe : to that end God raised you up , that you might be able to comfort others with the comforts you have received ; 2 Cor. 1. 4. and might pray for them . Therefore Isay 57. 17. when any poore soule is smitten , God , as is there said , is moved to restore him againe , for his mourners sakes as well as his owne .

Thirdly , 3. Declare what God hath done for you . declare what God hath done for you , you have beene in hell : give warning to others from comming there ; 1 Cor. 5. 11. We knowing the terrour of the Lord , perswade men . If the rich man had come from hell , what stories would he have told to have scared all his brethren ? tell you the like : You have seene the wonders of God in the Deeps , And give warning unto others . now you are a shore , tell men of the rocks , and shelves , and stormes they are like to meet with in such and such courses : of uncleannesse , worldlinesse , &c. David sayes , when he should have once his bones that were broken healed againe ; Psal 51. that then he would teach sinners Gods wayes .

Fourthly , 4. Take heed of such sinnes as may bring you into such a condition againe . take heed of what may prove the 〈◊〉 of such a condition . The devill may come and cast you into your old fits if he finde the same materials to work upon , such as grosse sinnes , acts of uncleannesse , lying ; unjust dealing , &c. You know what brought David to his broken bones , and likewise take heed of performing duties formally , coldly , and in hypocrisie , and of resting in them , which are but as a hollow tooth , ●s Solomon speaken , that is , broken , Prov. 25. 19. better out of the head then in , these any cause the tooth ach againe . Take heed of sinning against light ; if the devill found no such things in you , he should not trouble you . So also , get 〈◊〉 straggling doubts answered , 〈◊〉 them not lie neglected , they may come in together one day and make an army ; though severall , and apart , as they now rise in your consciences scattered , you can despise and neglect them .

USE . 4. The fourth and maine use , to such as feare God and walke in Darknesse .

THen 4. 〈…〉 fortlesse , their spirits dead and hard ; doe call Gods love and their owne estates into question : Especially if they were in the Sunshine afore , but now sit in the valley of the shadow of death : If dandled in Gods lap afore and kist , now to bee lasht with terrours , and his sharpest rods , and on the tendrest place , the conscience ; to have their songs in the night , turned into writing bitter things against them ; how bitter is it to them ! Once they say they could never come to the throne of grace but their hearts were welcomed , their heads stroakt , and they went seldome away without a white stone , an earnest penny put into their hands : But now God is a terrour to them , and when they arise from prayer or the like duty , their hearts condemne them more then when they began . Once they never lookt to heaven but they had a smile ; now they may cry day and night and not get a good look from him : once ( say they ) they never hoist up saile to any duty , but they had a faire and good wind ; God went along with them : but now they have both winde and tide , God and the deadnesse of their own hearts against them . In a word , God is gone , light is gone : God answers them neither by vision nor by Prophets ; neither in praying nor in hearing ; and therefore hath forsaken them , cast them off , Yea , will never be mercifull ; Oh woe to us ( say they ) we are undone .

You erre ( poore soules ) not knowing the Scriptures , and the maner of your God , and of his dealings with his people : to thinke that his minde is changed , when his countenance is ; and so to run away from him ; as Iacob did from Laban : to thinke hee hath cast you off , when he is but returned to his place , that you may seeke him more earnestly . Hosea 5. Like children , when their mother is gone aside a little , you fall a crying , as if you were undone . So it 〈◊〉 that you are alwayes in the extreames ; if he 〈◊〉 on you , then your mountaine shall never be removed , if he hides his face , then he will never be mercifull . 〈◊〉 as it is a fond and a childish fault , so it is beastly and brutish also , thus to judge . I tearme it so , because ye are led therein by sense ▪ and like beasts , beleeve nothing but what you feele and see ; and measure Gods love by his lookes and outward cariage which when Asaph did in other afflictions , as you in this ; he cryes out he was ignorant , and as a beast , Psal. 73. 22. What will you trust God no further then you see him ? It will shame you one day , to think what a great deale of trouble your childishnesse put the Spirit of God unto . As what a trouble is it to a wise man , to have a fond and foolish wife , who if he be but abroad , and about necessary businesse , haply for her maintenance ; yet then she complains he regards her not , but leaves her ; if he chides her for any fault , then she sayes he hates her ; and is so much distempered by it , as a whole dayes kindnesse cannot quiet her againe : Thus deale you with God , and though he hath given you never so many faire , and cleare evidences of his love , and these never so often reiterated and renewed ; yet still you are jealous , never quiet , alwayes doubting , questioning all upon the least frowne : that either God must undoe you , by letting you goe on in your sinfull dispositions , without ever rebuking of you ; or else lose the acknowledgement of all his love formerly shewne , and have it called in question by your peevish , jealous misconstructions , upon every small expression of his anger towards you . Two sorts of such ; some more lightly troubled , some more deeply . Some of you that are lesse troubled , and thus wanton against Christ , I would chide out of it .

But you that are more deeply and lastingly distressed , I pitty you , I blame you not for being troubled ; for when he hides his face , the creatures all are troubled , Psal. 104. 29. God would have you lay it to heart when he is angry , Isa. 57. 17. God there tooke it ill , that when he smote him , he went on stubbornly : if you should not thus lay it to heart , it were a signe you had no grace , that you made not him your portion , if you could beare his absence and not mourne . Carnall men having other comforts , can beare the want and absence of him well enough , but not you , that have made him your portion , and your exceeding great reward . But yet though you are to lay it to heart , so as to mourn under it ; yet not to be discouraged , to call all into question . Mal. 3. 6. For though you change , yet not God : Iames 1. 7. nor his love ; for his love is himselfe , 1 Iohn 4. 8 , 9 , 10. We may change in our apprehensions , and opinions ; and Gods outward cariages and dispensations may bee changed towards us , but not his rooted love : Wee are not the same to day , Heb. 13. that yesterday we were : but Christ is the same to day , yesterday , and for ever . To say that he hath cast you off because he hath hid his face , is a fallacy fetcht out of the devils Topicks , and injurious to him : For Isay 54. 8. In a little wrath have I hid my face , for a moment ; but with everlasting kindnesse will I remember thee . First , I have but hid my face , not cast thee out of minde ; and 2 though in anger , yet but a little anger : and 〈…〉 a moment : And all that while 4 I am nor 〈◊〉 full of thee , I remember thee , &c. 5 And this with kindnesse from everlasting to everlasting . When the Sunne is eclipsed , ( which eclipse is rather of the earth then of the Sunne , which shines as 〈◊〉 ) foolish people thinke it will never recover light , but wise men know it will .

But you will say , Object . if this desertion were but 〈◊〉 moment , it were something : but 〈…〉 for many yeares .

How many yeares ? Answ. This life is but a moment , and God hath eternity of time to shew his love 〈◊〉 time enough to make amends for a few from that Everlasting kindnesses . Remember the Text sayes , One than feares God may [ walke ] in darknesse ▪ 〈…〉 a steppe or two , but many wearisome turnes in it Heman was afflicted from his youth , David so long that Psal. 77. he thought God had forgotten 〈◊〉 And doth his promise faile for ever ? Remember wh●● is said in another case , Luke 18. 8. that though Hee beares long , yet he comes speedily ; ( that is ) though long in our eyes , yet speedily in his owne ; 〈◊〉 hath all time afore him , and knowes how much time is behinde to be spent in embraces with you ▪

Yea but you will say , Object . it is not onely hiding his face ; but I suffer terrours ; hee is wroth ; hee is turned enemy ; he fights against me ; and therefore 〈…〉 vessell of wrath sitted to destruction .

So it was with Iob , Answ. Chap. 13. 24. Wherefore 〈…〉 thou thy face , and holdest me for thine enemy ) So Esay 63. 10. Psal. 88. 16. All those are but the effects of a temporall wrath . There is a wide difference betweene a child under wrath , and a child of wrath . Thou maist be a child under wrath , when not a child of wrath : God as he may afflict you in your estates and bodies , so your spirits , as a Father , for Heb. 12. 9. He is the Father of spirits .

Ten Directions for those who are more deeply troubled and means to be used how to recover light and comfort .

FOr their sakes who are thus more deepely troubled , I will prescribe some directions how they are to behave themselves in such a condition , so as to come more comfortably & the more speedily out of it . For it is in these long and great sicknesses of the soule , as in those of the body ; men are kept the longer in them , and under them , for want of right directions and prescriptions , as wee see in long agues and fevers , and the like diseases .

Direction 1.

FIrst , To take heed of rash , impatient , and unbeleeving speeches & wishes . take heed of rash , desperate , impatient , and unbeleeving speeches and wishes : such you wil be forced to recall again with sorow . As David , when hee was in feares , uttered a desperate speech , namely , that Samuels prophecy concerning him , and message to him from God , that he should bee King , would prove false ; and he sayes not onely , that one day he should perish by the hand of Saul , 1 Sam. 27. 1. ( The ground of which speech was , that he 〈◊〉 himselfe every day in some danger or other of his life ; and so , though God had preserved him againe and againe , yet he thought that some of those many arrowes which were shot against him so continually , and which still so narrowly mist him , might at one time or other hit and speed him , it were a wonder else : ) but he sayes further I said in my hast , Psal. 116. 11. that all men are lyars , the Prophet Samuel and all ; that it was but a promise of a vaine man ; but he soone recalls himselfe and addes , I said this in my hast . So likewise Ps. 31. 22. I said in my hast , I am cut off ; they were rash speeches ( as he confesses ) spoken in hast . Even so doth many a poore 〈◊〉 breake forth and say , after they have had strong hopes at first conversion , that a Kingdome is theirs , that heaven is theirs , and that it is reserved for them , and they kept for it also through the power of God : Yet the devill being let loose to 〈◊〉 them as Saul did him , and God hiding his face , and the arrowes of the Almighty flying thick about their eares , the sorowes of hell encompassing them , and well nigh every moment cutting them off ; they ( although upheld againe and againe , yet ) are apt to say , that one day or other , they shall in all likelihood be cut off by Gods hand , swallowed up of Satan and everlastingly destroyed . And when they are told of the hopes they had at their first conversion , and the promises that are made to them , they are apt to say , that their grace by which they should now claime those promises are all a lie , false and counterfeit , and but in hypocrisie ; this they say in their hast , too often . So at another time ; 〈◊〉 David was in doubt about that other pro●●sse of an eternall Kingdome , made to him 〈…〉 he sayes God will never be mercifull ; 〈…〉 rate weake speech was this ? that what a man sees not at present , he should conclude would never be : but he acknowledgeth his errour in it , It was my infirmity , ver. 10. thus to speake . So the Church , Lament. 3. 17 , 18 , 19. I said , my hope is perished from the Lord : What a desperate speech was this ? but shee eates her words againe with griefe , ver. 21. This I recall to minde , therefore have I hope . Iob , though for a while , at the beginning of the storme he was somewhat calme and quiet in his spirit , and it was his commendation ; and therefore in the first Chap. ver. 22. it is said , that in all this , that is , so long and thitherto , he had not charged God foolishly ; but this held but to the first and second Chapter , for when he begunne to bee wet to the skin once , and the drops of Gods wrath began to soake into his soule , then he falls a roaring , Chap. 3. and Curseth the day of his birth ; and Chap. 6. ver. 8 , 9. wisheth God would cut him off ; and Chap. 7. 15. sayes his soule did choose strangling , rather then life . For which speeches God in the end steps out ( as it were ) from behinde the hangings , over-hearing him , taking him up for them : Chap. 38. 2. Who is this sayes he that talkes thus ; How now ?

But ( good soules ) you that are in trouble ; oh take heed of such impatient wishes or speeches ; as these or the like , that all which you have had is but in hypocrisie ; and oh that God would cut me off ! that I were in hell and knew the worst ! take heed I say : When a man is sicke , and raves , whereas otherwise the Physitian and those that stand about him would in pitty use him gently , they are forced to hold and binde him ; Impatiens agrotus crudelem medicum facit , an impatient patient makes a Physitian more cruell , then otherwise he would bee : So God would deale more gently with thee , but for such impatiencies . And know that this is taking Gods name in vaine in a high degree . You must know that the graces of God written in your hearts are a part of Gods name , as whereby his love is manifested to you ; now for you to call the truth of these in question , and say they are counterfeit ; is as if you should say of the Kings hand and seale , when it comes downe to you , that it were counterfeit , and deny it ; which is crimen lasae Majestatis . So if a speciall friend , or your father had given you some old precious pieces of gold or jewels , &c. as tokens of their love and remembrances of them , for you to say in a distempered fit of jealousie , all these are but counters & but Alchymie , you should exceedingly wrong and abuse their love . Thus is it if you deny Gods hand-writing in your owne hearts , when he hath written therein by his Spirit , joy , feare , love , zeale , &c. and should say , It is not like his hand : So if you deny the seale of the Spirit , after he hath sealed you up unto the day of redemption ; and say that all the earnest-penies of heaven , are but counters , and alchymie , & nothing worth ; in so doing , you take his name , his love , his mercy , and all in vaine ; yea you lye against the holy Ghost , as the Apostle said in another case . Thus though God give you full leave to try and examine all his graces in you , and dealings with you ; yet not desperately at the first blush and view , upon the least mistake or flaw , to say they are no graces ; and that hee will never bee mercifull . You abuse him when you do so : Take heed of it .

Direction 2.

SEcondly let the troubled soule make diligent search . To make a diligent search , and examination . Let an inquisition be set up in thy heart . So , Ps. 77. ver. 6. David in case of desertion is said to do : I communed with mine owne heart , and made diligent search .

Now in this search make inquiry into two things .

First , 2. Things to be searcht into . what might be the true cause which provokes God thus to leave thee , and hide himselfe from thee .

Secondly , what , in thine owne heart is the main doubt , and objection , reasoning and apprehension , which causeth thee to feare and thus to call all into question ?

These are two distinct things . For though God hath just cause and reason to leave us to this trouble ; yet often the thing that troubles and disquiets us , is a meere mistake , a misapprehension : even as a father sees good reason often to scare the childe ; but yet the thing he suffers him to be affrighted with , is but a meere bugbeare . It is necessary to enquire into both .

First , 1. What is the true cause which provoketh God to leave thee to this distresse . examine what might be the true cause that provokes God thus to leave thee . So Lament. 3. 40. Let us search and try our wayes , it was spoken by the Church in desertion , as appeares by the former part of the Chapter . And to helpe your selves in this , goe over all the Cases which have beene propounded : hast thou not been carnally confident in false signs ? or rested too much on true , to the neglect of Christ , and Gods free grace ? Didst thou not afore neglect to stir up thy own graces ? &c. go over all those cases mentioned : something or other will bee found to be the cause . This is necessary , for all the cause be known , the heart submits not ; neither will it sanctifie Gods name ; nor will the trouble cease , till that which provokes God to lay it on bee confessed and forsaken . And if it bee a particular sinne that God aimes at , then usually , God useth the horrour for , and the guilt of that very sinne to afflict thee with ; and then that sin it selfe is made the cause of thy trouble in thy owne apprehension . So as then it is easily found out ; thou wilt finde thy sinne to be the thorne in thy foot , the stone in thy shoo , that did grate , gal , and vexe thee . David 〈◊〉 knew in Psal. 51. what it was for which God broke his bones : for his very sin was it was the iron Mace , the instrumentall cause it selfe of Gods executing it upon him ; the horrour of that murther God used as the hammer to breake him withall , and as the rod to whip him with , ver. 3. My sinne ( sayes he ) is ever before me ; it was ever in his eye . Indeed ; in outward afflictions it is more difficult to finde out the cause why God afflicts a man ; ( unlesse sometimes you may through Gods wise-disposing hand finde and reade the sinne in the punishment , they so resemble one another , so as a man may say , this crosse lay in the wombe of such a sinne , they are so like : in quo peccamus , in eodem plectimur , ) but in those inward distresses of conscience , that sin which is the true cause , and that moveth God to afflict , God often useth even the guilt of that very sinne to terrifie thee ; to cast a man into the distresse and to keepe him in it , it is both the procatarticall cause , and executioner also .

But in case thou canst not finde out the cause , as Iob ( it seemes ) did not ; and Elihu did suppose hee might not ; therefore gives him this counsell ( which doe thou also follow , till God shew thee the cause ) Job 34. 31 , 32. to say unto God ( as hee adviseth there ) That which I see not , teach thou me , and I will not offend any more ; and if thou findest it , say also , as ver. 31. I have borne chastisement for such a sinne , I will never offend any more : Till then God will not let thee downe .

The second thing to be searched into is ; 2. What is the maine reasoning in thy heart , that causeth this question of thy estate What is the chiefe and maine reasoning in thy heart , which makes thee call all into question , whether God bee thy God . What is the reason why thou thinkest so , what makes thee conclude so ?

For this you must consider , that although God for some sinne committed doth hide himselfe from thee , terrifies , and lasheth thy conscience , yet that which causeth in thee , and worketh in thee this apprehension [ that God hath cast thee off , ] is usually some false reasoning or misapprehension , some meere mistake , some devise and sophistry of Satan . When the Corinthian was excommunicated for his sinne , Satan had leave to terrifie his conscience for it , but Satan went further , he would have swallowed him up of sorow , by perswading him that such a sinne was unpardonable , and that God would never owne him againe : now the reasoning Satan used to bring this upon him was a false one , some tricke and devise , 2 Cor. 2. 7. compared with the eleventh verse , whereof if a man bee ignorant , hee may goe mourning a long while , as a cast-away . Therefore take thy soule aside , and seriously aske it , and examine it Why it is thus troubled ? What reason , what ground thou hast to thinke that God is not thy God ? and then examine it whether it be a true ground yea , or no ? As the Apostle bid● us , 1 Pet. 3. 15. Give a reason of our faith : so aske thou of thy soule , the reason of its doubting .

Thus David , Psal. 42. ver. 5. Why art thou cast downe oh my soule ? and because doubts arise againe and againe , therefore he asketh the reason againe , ver. 11. Why art thou cast downe ? David knew , the way to dissolve them , was to search into and examine the reason of them : for still when he had throughly examined them , he found them needlesse , & causelesse , to put him into such desperate feares . The childe of God is often cast into prison , 〈◊〉 feares and bondage , and after hee hath layen long in them , and begins to reade over the 〈◊〉 , and Mittimus , hee findes it to bee false imprisonment , a meere trick of Satan his Jaylour . For as carnall men , when they thinke their estate good , and that they are in the favour of God , it is some delusion , some false reasoning that is still the ground of such their opinion ; as because they prosper in the world therefore God loves them , because they performe some duties , have some good motions , which grounds they cannot endure to have examined : 〈◊〉 contrarily , one that feares God , the ground of his apprehension that he is out of the favour of God , is likewise some false reasoning , which when examined appeares to be such , and when it appear●● the soule is freed out of its feares and doubts . Heman thought , Psal. 88. 14. and said that God had cast him off ; and what was the reason perswaded him to thinke so , ver 14. Because God had hidden his face : It doth not follow Heman ; a Father may hide his face from his sonne , and yet not cast him off . So David also reasoneth , Psal. 77. ver. 2 , 3. I have sought God , prayed , and used the meanes , and yet I am troubled ; and yet God reveales not himselfe : and what doth he conclude from this ? ver. 7. Will the Lord cast off for ever ? He thought , [ if God had loved me , he would presently have heard me ; ] he thought his soule would not have beene worse after praying : This was a false reasoning , for Psal. 70. 4. sometimes God shuts out his peoples prayers . A father may sometimes seeme so angry , that hee may throw away his childes petition , and yet resolve to bee his father still . It were infinite to reckon up all the false reasonings , that soules in distresse have : sometimes from a place of Scripture misunderstood , and misapplyed ; some who being annoyed with blasphemous thoughts against God and Christ , and his Spirit , though they be their greatest affliction , yet have thought they have sinned against the Holy Ghost , upon the misapplying that place Mat. 12. 31. That blasphemy against the holy Ghost shall never bee forgiven ; whereas that place is meant onely but of some one kinde of blasphemy , which indeed is wilfull blaspheming of God and the worke of his Spirit , out of revenge , Heb. 10. 29. So some because they have sinned after enlightning and tasting , and fallen into some grosse sin , thinke they shall never be renewed ; by reason of that place , Heb. 6. 4. whereas he speaks of a wilfull and revengeful falling away , with such a revenge as they would , if they could , crucifie Christ againe , ver . 6. For otherwise David had not beene renewed , for hee sinned presumptuously , 1 Sam. 12. 9. and despised the commandement . So some if they heare but of some fearefull example , and of Gods severe dealing with others , how hee cast them off upon such a sinne , as he did Saul , they thinke and conclude that upon the commission of the like , that God hath cast them off also : But there is no certaine ground for such a thought , for secret things belong to God . So because some heare that there is a time , after which , God sometimes offers grace no more , but sweares against some men ; therefore , that their time is also past ; which they can have no ground for : for though it bee true , God doth so with many that heare the Gospell , yet the word gives us no certaine rules to judge he hath done so by any of us . It is good to feare least thou shouldst provoke him to it , but thou hast no signe to feare hee hath done so with thee . And indeed herein lyes the maine and first businesse to be done in raising up a troubled soule , even to finde out the ground of their doubting , and to examine the truth of it and confute it . If a man be falsely imprisoned or cast in a suit at Law , what doth he to remedy it ? he seekes to finde out the errour in the writ : so doe thou search out the ground of thy trouble : goe to some spirituall Lawyer skilled in Soule-worke ; keepe not the devils councell : he opposeth nothing more then making your doubts knowen .

Direction 3.

THe third direction I give to such is , 3. To consider as indifferently what may make for them , as against them that they keepe and lend one eare as well to heare and consider what makes for their comfort , as unto what may make against them .

This direction meetes with a great infirmity of such as are in distresse , who through Satans temptations have their hearts so deeply possessed with prejudiciall conceits of the misery of their estates , that as the people of God in Exod. 6. 9. through the anguish of their hearts were so far distempered , that they listned not to the good message which Moses brought them , nor beleeved that so good newes could be true of them : So are the soules of many that are in distresse , so filled with anguish and sense of misery , and so strongly prepossessed with desperate opinions , and so farre put out of hopes , that they reject all that is spoken for their comfort ; so as they will not so much as bee brought to cast an eye or a thought upon any thing that may be an occasion of comfort to them : Like some prisoners at the barre , through extremity of feare they cannot read that in their hearts and in the word which might save them . Tell them of what God hath wrought for them and in them , as evidences of his love , and as they cannot , so often they will not reade them over ; or if they do they reade them over but as a man doth a book he meanes to confute , they picke quarrells , and make objections at every thing that is said : as if they were hired as Lawyers to pleade against themselves , and to finde flawes in their evidences . I have observed some who have set all their wits awork to strengthen all arguments and objections against themselves , & who have bin glad if they could object any thing which might puzzle those who have come to comfort them ; if they could hold argument against themselves : as if they were disputing for the victory onely . And thus through much poring upon , and considering onely what might make against them , they have had the bolts of their hearts so farre shot into despaire , and fixed in desperate sorow , and the true wards of sound evidences so farre wrung and wrested by false keyes , that when the skilfullest and strongest comforters have come with true keyes , to shoot back the bolt , they would not turn about , nay could scarce get entrance .

This was Davids infirmity , as at the 10. verse of the 77. Psalme compared with the second verse , My soule refuseth to be comforted , he spilt all the cordialls and physicke that were brought him : hee was not onely voide of comfort but refused it . What ? bring mee promises to comfort me , ( will such an one say ) you may as well cary them to one in hell ; or give physicke to a man past recovery ; and so will take downe nothing that is given them . So also the Church , in the third of the Lamentations ver. 17 , 18. her heart was deeply possessed with a desperate apprehension , My hope ( sayes shee ) is perished from the Lord . And what was it that shot her soule into so fixed despaire ? ver. 17. Shee forgot all good : she forgat , that is , she would not so much as take into consideration & remembrance , any thing that had beene comfortable to her . All good ( so the originall ) that is , all Gods former good and gracious dealings with her , all the good things wrought in her , and for her , whence shee might have comfort : and instead thereof , what did her thoughts feed and chew upon ? onely wormwood and gall , her bitternesse and distresse , poring onely on what might make against her , I said my hope was perished from the Lord , calling to minde my affliction , and my misery , my wormwood and gall . These shee could revolve and rowle up and down in her mind though they were bitter , and would entertaine thoughts of nothing else . But when on the contrary , shee began to take into consideration , Gods gracious & faithfull supporting her in that very desertion , in faithfulnesse renewing his mercies every morning , ver. 22 , 23. and that still he maintained in her heart a longing and lingring after him , and a secret cleaving to him , and that God did enable her to choose him as her portion , ver. 24. [ This ] I recall to minde , ( sayes shee ) ver. 21. ( which speech hath reference to those words fore recited , which follow there ; ) therefore have I hope ; she spits out her wormwood , and eares her owne words . And now that her heart began to listen to what might comfort her , presently she began to have hope . This sullen peevish desperate obstinacy is a thing you ought to take heed of ; for hereby you take Satans part , and that against those you ought to love so deerely , even your owne soules : But as they said , Let Baal plead for himselfe , So let Satan plead his owne cause , doe not you . Hereby also you forsake your owne mercies , ( as it is said ) Ionah 2. 8. you give up your owne right , and are so farre befooled as to plead against your owne title , your owne interest in the best things you can have interest in , Gods mercies , made yours by an everlasting covenant ; you give up your portion bequeathed you in your fathers will , which you ought to maintaine , and you trust to lying vanities , the sooth-sayings , and fortune-tellings ( as I may call them ) of Satan and of your owne hearts . Hereby also yee become judges of evill thoughts : Iames 2. For hee is an ill hearer of a cause , who will heare but one party speake .

Direction 4.

THe fourth direction is , to make diligent search into , and to call to remembrance what formerly hath beene between God and you : The remembrance of former things doth often uphold , when present sense failes . This David practised , in the like case Psal. 77. ver. 5 , 6. when his soule had refused comfort , ( as I told you ) v. 2. yet in the end he began not onely to bee willing to listen to what might make for him , but set himselfe aworke to recall to minde , to consider the dayes of old , to make diligent search , namely into the records and register of Gods dealings , ver. 11. to see if there were never a record extant which might help him , now the devill pleaded against his title : even as if your houses and lands were called into question , you would search over old writings & deeds ; so do you in this : I considered ( sayes he ) the songs in the night , ( that is ) that joyfull communion he had enjoyed with God when God and he sang songs together , and I communed with mine owne heart , and made diligent search I tossed and tumbled over my heart , to see if no grace formerly had beene there , and if no grace at present were there ; he searched into what might comfort him , as well as into the causes might provoke God thus to deale with him , for I take it both may be meant .

And so Iob did , when he was thus stricken , and forsaken of God , he viewes over every part of his life ; he seekes what dry land he could finde to get footing upon in the midst of seas of temptations , recounts what an holy life he had lived , with what feare and strictnesse he had served God . Chap. 29. and Chap. 30. and Chap. 31. throughout , and tells them plainely , Chap. 27. ver. 5 , 6. That let them pleade and argue what they could against him , and goe about to prove him an hypocrite , till I die ( sayes he ) I will not remove mine integrity from mee , nor let goe my righteousnesse : I will never give up mine interest in Gods mercies , nor the evidences I have to shew for them , and sayes he Chap. 19. 27 , 28. Though my reines be at present consumed , yet the root of the matter is in me ; ( that is ) though God deales thus hardly with me , as you see , yea though the exercise of grace is much obscured , the Sun-shine of Gods favour withdrawne , his face hidden from me , and the joyfull fruits of righteousnesse , and comfortable fresh greene speeches , and leaves you have knowne to grow upon this now withered stocke fallen off ; yet there is the root of the matter still 〈…〉 ; a root of faith that decayes not , a constant frame of grace , that still remaines , which hareth sinne , loveth God , and you shall all never beare me from it . And canst thou call nothing to remembrance betwixt God and thee , which argues infallibly his love ? what nothing ? Looke againe , Did God never speake peace to thy heart , and shed his love abroad in it ? Hast thou at no time found in thine heart pure straines of true love and good will to him ? some pure drops of godly sorow for offending him , and found some dispositions of pure selfe-deniall , wherein thou didst simply ayme at his glory more then thine owne good ? Hast thou never an olde tryed evidence which hath beene acknowledged and confirmed againe and againe in open court ? what not one ? And if thou 〈◊〉 now call to minde but one , if in truth , it may support thee . For if one promise doth belong to thee , then all doe : for every one conveyes whole Christ , in whom all the promises are made , and who is the matter of them : as in the Sacraments , the bread conveyes whole Christ , and the wine also whole Christ : so in the word , every promise conveyes whole Christ . And if thou canst say as the Church of Ephesus , Rev. ● . 6. This thing I have , that I hate sinne , and every sinne as God hates it , and because he hates it : as Christ owned them for this one grace , and though they had many sinnes and many failings , yet ( sayes he ) this thou hast , &c. If Christ will acknowledge thee to be his for one eare-mark ; or if he sees but one spot of his child upon thee , Deut. 32. 5. thou maist well pleade it , even any one to him ; Yea though it be but in a lesser degree , if in truth and sincerity . For God brings not a paire of scales to weigh your graces , and if they be too light refuseth them ; but he brings a touchstone to try them ; and if they be true gold , though never so little of it , it will passe currant with him ; though it be but smoak not flame , Mat. 12. 20. though it be but as a week in the socket , as it is there in the originall , likelier to dye & go out then to continue , which we use to throw away ; yet he will not quench it , but accept it . Yea and though at present thou findest in thy sense no grace stirring in thee , nothing but hardnesse , deadnesse , &c. yet if thou canst remember , [ yea but this once I had ; ] as a woman with childe , though after her first quickning , she doth not alwayes finde the childe to stir , yet because she did feele it stir , she still conceives hopes and thinkes shee is with childe ; So thinke thou of the new creature formed within thee .

These things you are to recall and consider in time of distresse : to remember former graces , and spirituall dispositions in you , and Gods gracious dealings with you ; God remembers them to have mercy on you ; and why should not you remember them to comfort you ? Therefore Heb. 6. 9 , 10. We hope ( sayes he ) better things of you , for God is not unrighteous to forget your labour of love , namely , to reward you ; and therefore hee calls upon them in like maner , Heb. 10. ver. 31. To call to remembrance the former dayes to comfort them ; how they held out when their hearts were tryed to the bottome ; when shipwrack was made of their goods , good names , and all for Christ ; yet they made not shipwrack of a good conscience . And if thou dost thus call to remembrance things of old , and yet canst finde no comfort at first from them , ( as often yee may not , as was Davids case Psal. 77. for after his remembrance of his songs in the night , still his soule was left in doubt , and he goes on to say , Will God ever be mercifull ? ) yet have recourse to 〈◊〉 againe , and then againe ; for though they 〈◊〉 not at one time , they may at another : that it may be seene that God comforts by them , and not they alone of themselves . Hast thou found a 〈◊〉 ( which is a breast of consolation ) milklesse ▪ Isay 66. 11. yet againe suck comfort may come in the end . 〈…〉 thou hast empanelled a Jury and grand Inquest to search , and their first verdict condemnes thee , of they bring in an 〈◊〉 ; yet doe as wise Judges often doe , send them about it againe , they may finde it the next time . Ionah lookt once it 〈◊〉 , and found no comfort , Jonah 2. 4. For he said , I will looke againe towards thine holy Temple . A 〈◊〉 heart is like those two faced pictures , if you looke one way towards one side of them , you shall see nothing but some horrid shape of a devill , or the like ; but goe to the other side , and looke again , and you shall see the picture of an Angell , or of some beautifull woman , &c. So some have lookt over their hearts by signes at one time , and have to their thinking found nothing but hypocrisie , unbeliefe , hardnesse , selfe-seeking ; but not long after examining their hearts againe by the same signes , they have espied the image of God drawne fairely upon the table of their hearts .

Direction 5.

BUt now if former signes remembred , 5. To renew a mans faith and repentance . bring thee no comfort in , but the waves that come over thy soule prove so deep , that thou canst finde no bottome to cast anchor on , the storme and stresse so great that no cable will hold , but they snap all asunder , as is often the case of many a poore soule :

Then 5. take and put in practice this fifth direction , renew thy faith and repentance , set thy heart aworke , to beleeve and repent afresh as if thou hadst never yet begun . Leave off and cease awhile to reason about the goodnesse of thy former faith and repentance , and set upon the worke of beleeving and repenting anew ; spend not all the time in casting out of anchors , but fall apumping . Say , well , suppose I have not hitherto beene in the state of grace , yet I am not uncapable of it for time to come , I may obtaine grace yet . Suppose my faith and repentance hath not beene true hitherto , I will therefore now begin to endeavour after such as is true ; and to that end make this use of whatsoever flawes the devill findes in either , to direct thee what to mend and rectifie for time to come ; begin to make up the breaches and unsoundnesse which is discovered , endeavour after a supply of all those wants hee objects to bee in either , to mend all the holes hee pickes . Say , Lord I cast my selfe upon thy mercies afresh , I desire now to make my heart perfect with thee for time to come , to part with every sinne , to submit to every duty , to curse every by-end to hell , and to set up God & Christ as my mark , pole-star , and aim in all ; and when thou hast done this , let the devill say his worst . This of all the former directions I commend to you , as a speciall meanes to dissolve and put these temptations about assurance to an end . I set a probatum est upon it , take it , practise it , it is a tryed one ; & it is that which at the last the Church in desertion comes to : Lam. 3. 40. Come let 〈◊〉 try our wayes , and turne to the Lord , that is the last way and course shee takes . Now when the water is at the lowest , and the tide of assurance ebbed , 〈◊〉 up your bankes as you use to doe at low waters . Now when nothing but hypocrisie , and unbeliefe , and faisenesse of heart appeare to thee , to be in thy heart , doe thou groane , sigh , endeavour after the contrary sincerity , & let Satan say his worst : & this direction I now in the next place prescribe you , because in time of temptation about assurance , it is the usuall course of some troubled soules to spend 〈◊〉 their thoughts upon what formerly they have had , as if they must have comfort onely from the former worke or no way : laying out all their time and cost in new suites & new trials about their former title , and when they have beene cast againe and againe , yet still to doe nothing but reade over olde evidences againe and againe , and bring in and study new proofes .

But know , that though this is to bee done , and not to be neglected , and is found often comfortable , therefore in the former direction I exhorted to it : yet you are not onely to take that course , nor to look back , so much to your former faith and repentance , as to forget to practise new . But begin to practise new acts of faith and repentance , this is the rightest way , the shortest cut , and requires as little paines : thou maist with as little charge get a new Lease renewed , as prove good the old one ; it will require many termes to examine over all thy evidences againe and againe , which also haply are blotted and blurred ; thou maist cut the knot and dissolve the temptations sooner by new faith , then untie it by reasonings and disputings : And the truth is , in the end thou must come to this , for Gods great end in deserting , is to put you upon renewing your faith & repentance : Except ye he converted , ( as Christ sayes to his Apostles ) Converted as it were anew . He will not deliver thee out of the dungeon , till thou entrest into new bonds and baile for thy good behaviour . Therfore begin to do it soon . And whereas thou thinkst that by this thou maist prejudice thy former title , that is not my meaning , as if thou shouldst utterly give up thy old faith and repentance as counterfeit ; I will keep my integrity ( sayes Iob : ) only my advice is to forbeare , and to cease pleading of it for a time , and to begin to renew it rather , that is it I exhort unto : And then the comfort of thy old repentance will come in : As the Apostle sayes of the Law , so I of thy former title , it is not destroyed , but established rather by this . And as Christ sayes Iohn 7. 17. If any man will do his will , he shall know of the doctrine that it is of God : So as often the best way to know the truth is not to spend all the time in disputing about it , but to practise it , which puts an end to controversies in mens hearts : so say I , to know the truth of , and so to come to have the comfort of former grace , is to adde to these reasonings about it , the practice of beleeving and repenting anew : This baffles the devill exceedingly , and gets the advantage of him : for by this the suite is removed , all his old pleas dasht , this puts him upon a new reply , diverts the war , and indeed non-plusseth him , for what can he say to it ? he must now prove thou art uncapable of grace , that thou shalt never repent , which all the world and devills in hell cannot prove . And yet if in this case he tells thee ( as usually he doth ) that all will be in vaine for time to come , as well as it hath been for time past :

Direction 6.

THen sixthly , stand not now disputing it , but be peremptory & resolute in thy faith & turning to God , 6. To be resolute and peremptory in beleeving and turning to God whatever may be the issue . let the issue be what it will be . Faith is never nonplust , it is a most desperate thing ; Iob vowes he will trust him though he kills him , Job 13. 15. So doe thou , whether he will damne or save thee , do what he will with thee , leave not to cast thy selfe upon him for mercy , nor to serve and love him . Goe thou on to use the meanes diligently and constantly ; and be so much the more diligent , feare and hate sinne still , pray day and night as Heman did when he thought himselfe cut off , Psal. 88. ver. 1. I have cryed day and night , though I be as one thou remembrest no more , ver. 4 , 5. and so at the ninth verse I have called daily , though ver. 10 , 11 , 12. he thought himselfe in hell , and thought it a miracle ever to be raised up againe , yet sayes he ver. 13. But I have cryed to thee , that [ But ] seems to come in as an expression of his resolution , that though these were his apprehensions of his condition , yet howsoever , he had , & would goe on to seeke the Lord . Suppose thou findest no rellish in the ordinances , yet use them ; though thou art desperately sick , yet eate still , take all is brought thee , some strength comes of it : Say , be I damned or saved , hypocrite or not hypocrite , I resolve to goe on . And there is good reason for it : for if thou shouldest leave off to serve the Lord , and resolve never to looke after him more , then thou art sure to be damned ; if there bee an evill heart in thee to depart from the living God , thou art undone , but this other way of seeking him thou maist in the end prevaile , Who knowes but God may be mercifull ? in the third of the Lament. 29. this counsell is given to a soule being yoked and deserted , to put his mouth in the dust ; and it waiteth , sayes he , suffers , and doth any thing , not onely if he hath hope , but if there may be hope , if there be but such a thought it may prove so , hee will make a venture , and so doe thou . See what Ester did in the like desperate case ; thought shee , if I hold my tongue ( and so Mordecay told her ) God will destroy me : and better it was to make a venture upon the King to speake , and so to cary her life in her hand ; and therefore she sayes , if I perish I perish . And so the Lepers , see how they reasoned in a desperate case , 2 Kings 7. 3 , 4. If we goe into the City we are sure to die , for the famine is there ; if we sit still , we die also : Come let us fall into the hands of the Assyrians , if they save us alive , so ; if they kill us , we shall ( however ) but dye ; and there were many strong arguments to move them to thinke they would kill them , for they were Iewes , & so of the enemies side , and might be suspected for spies ; if not , they were Lepers that might infect the campe , who were fit for no service , for nothing but to be knock● i th head : yet in this desperate case they tooke the surer and more probable part , ventured to fall to the Assyrians side , and the successe is knowne to you all . So reason thou ; if I give over my beleeving , humbling my selfe , praying , attending on the meanes , I shall certainly perish , there is no help for it ; I will therefore rather goe on to doe all these as sincerely as I can to the utmost and if God saves me a sinner , a leper , an enemie , so ; if not , I can be but damned .

But let me tell thee such a resolution can never goe to hell with thee ; yea , if any have a roome in heaven , such a soule shall : for this puts not the devill onely to it , ( for in this case , what can the devill himselfe say to thee ? for if thou wilt venture thy soul , service , and all upon God , let the issue be what it will , in this resolute , yet safe way : if thou wilt in a pure trust referre it unto God with contentednesse and submission , what is that to him ? ) but it puts God to it also , who cannot finde in his heart to damne such an one who shall goe on to do thus : when thou thus freely servest him , choosest him , venturest and leavest thy self and all the issue of thy wayes to him ; thou by this one act in such a case shalt winne more upon him and his love , then haply by all thy obedience all thy life afore . Thy salvation , and the assurance of it , that is Gods worke , leave it to him , try his faithfulnesse , it is selfe love makes us so much troubled about it . Goe thou on to beleeve , repent , mourne for sinne , hate , forsake it , to use the meanes , &c. that is thy worke ; and so doing , thou canst not be damned .

Direction 7. — Let him trust in the Name of the Lord —

IF you aske what ground a soule in this case may have to venture thus upon —

I answer His Name ; which will make up a seventh direction .

Being thus resolved to turn to God , and to go on to feare and obey him , thou maiest safely and confidently trust in & stay upon the Name of God when thou hast nothing else to rest upon . This you see is the direction which the text gives , and I had thought therefore to have made a distinct point of it , but I will somewhat more largely open and explaine it , onely as it is a direction , and meanes of support and comfort in this distresse ; and so take it as it riseth out of the text . Thus ,

That to one who resolves to feare God and obey him , the Name of God is an al sufficient prop and stay for his faith to rest on when he sees nothing in himselfe , or in any promise in the word belonging unto him .

The Name of God alone is here opposed to all other meanes and props which faith hath to rest on . It is opposed to all comfortable sense of Gods love , to all sight of any grace in a mans selfe to which any promise is made : So that when the soule shall looke into its selfe with one eye , and glaunce over all the word of God with another ; and yet shall see not any one grace in the one , nor promise in the other made to any grace in it selfe which it may rest upon ; yet the soule then looking upon God , and considering what a God he is , and what he sayes of himselfe , of his mercy and kindnesse , and free grace towards sinfull men . The consideration of what meerely it knowes to be in God as he is revealed in the covenant of grace , may support him . This it is to stay upon his name .

Now to explaine this further to you : By the name of God two things are meant .

First , those glorious attributes , especially of grace and mercy , whereby God hath expressed himselfe , and made himselfe knowne to us .

Secondly , Jesus Christ , as hee is made and set forth to be righteousnesse to the sons of men .

For the first , in the 24. of Exod. ver. 4 , 5 , 6 , 7. The Lord proclaimed his name ; The Lord God , mercifull , gracious , long-suffering , aboundant in goodnesse and truth , keeping mercy for thousands , forgiving iniquity , transgression , and sinne , and will by no meanes cleare the impenitent .

For the second , I referre to that place , Ier. 23. 6. speaking of Christ ; This is the name wherewith hee shall be called , or made knowne to us ; THE LORD OUR RIGHTEOUSNESSE , ( that is , ) that Jesus Christ who is God , hath righteousnesse in him for us , which may be made ours .

So that when a poore soule in distresse is not able to say , I see such or such signes , or any evidence in my selfe , whereby I can say God is my God , or that Christ is mine ; yet because I see free grace enough in God , and righteousnesse in Christ , which I being a sinfull man , and not a devill , may therefore bee capable of , and may come to have an interest in them , though I know nothing in my selfe whereby I can challenge any present interest : and because grace and mercy is his Name , and Our Righteousnesse his Sonnes Name ; therefore I doe cast my selfe upon both , for pardon and favour , and thereupon my soule leanes , staies , and abides , and from these it will not bee driven . So that these two apprehensions meeting in the heart in truth , help to make up this resting upon his Name here spoken of ; namely , First , [ that there is such free grace , good will , and mercy , &c. in God , and that Jesus Christ is appointed and made to be our Righteousnes . ] And secondly , [ that I am capable of , and may come to have an interest in both these , ] and that though there be nothing in me which may challenge an interest in them , yet there is nothing that excludes mee ; whereupon I cast my selfe upon God for both , and there rest : yea though I cannot yet say that ever I shall obtaine them . And this where it is in truth , and accompanied with that firme resolution of turning to God in all things aforementioned , is as good faith as any of you have in your hearts .

And so I come to the proofe of this : namely , That when the name of God and Christ are thus simply and alone apprehended , they may bee sufficient ground for faith to rest upon ; then which nothing can be more comfortable to a poore distressed beleever . Num. 14. When Gods wrath waxed hot against his people , ( as sometimes in like maner it doth against a poore soule ) that God began to say , how long shall they provoke me ? ver. 11. and speakes of destroying them , and of making Moses a great Nation : what hath Moses his faith recourse unto , but to that proclamation of his Name you heard of before ? and urgeth that , ver. 17 , 18. Let the power of my Lord bee great according as thou hast spoken : The Lord is long suffering , and of great mercy , forgiving iniquitie , transgression , and sin , and he desires him to shew his power in pardoning , because as much power is seen in overcomming his wrath , as in making a world . Let thy power be great ; it was his name you see that was alledged by Moses and prevailed with God for mercy . So also for his Sonnes sake , The Lord our Righteousnesse , Elihu sayes Job 33. when a mans soule is in deepest distresse , as in the 19 , 20 , 21 , 22. ver. he describes it , yet sayes he ver. 23. If there be a messenger to shew a man his uprightnesse , that is , that righteousnesse , that is laid up for men in the Lord Iesus : then God is gracious to him , and sayes , deliver him , and he resting thereupon , his flesh returnes to him againe ; it is a meanes to stay him and restore him . I mention these places of the olde Testament rather then of the new ; out of which you see Gods name and his Sonnes name are al-sufficient to uphold and support a soule . So the pen-man of that Psalme , whether David or whoever , Psal. 130. when hee was in his depths , as ver. 1 , 2. plunged over head and eares in sorrow and discomfiture , what hath his faith recourse unto 〈◊〉 . 4. to Gods name , to nothing that was in himselfe , but simply to what his faith apprehended to be in God . Mercy it with thee ; hee sayes no more ; in him , and with him , it is to be had : and he confirmes his faith in that , by this argument , because else none would feare him : and If thou wert extreame to marke what were amisse , no man could stand , or would be saved : therefore surely ( sayes he ) mercy is with thee , and therefore let Israel hope in the Lord , ver. 7. And why ? what , because Israel sees he hath grace in himself ? no , but because mercy is with him & plenteous redemption : v. ult. which word redemption hath relation to his Sons name . There is enough in him , else he will have none , and Israel is mentioned in his will , as capable of it : & therefore sayes he , I will waite and hope in the Lord . ver. 5. and though hee could not say that God had forgiven him , yet forgivenesse was with him : and there hee pitcheth and resteth his soule ; as a beggar at a great mans doore , when there is none else in the country able or willing to relieve him , there he lyes ; though hee knowes not whether he shall have any thing or no. In my fathers house there is bread enough , ( sayes the Prodigall ) there it is to be had ; and no where else , and there is enough ; and crummes will serve me , sayes the woman of Canaan ; thou art the Mediator thought she , and it is thy businesse to save , and though I am a dogge , yet I am capable of having crummes ; Woman sayes Christ , great is thy faith ; not such faith among all my disciples . These trusted in his name , and nothing in themselves . So Psal. 62. David sayes at the 5. ver. He trusted in God for salvation and mercy , and exhorts throughout the whole : Trust in God fully and at all times , & in no creature . ver. 8. 9. And what was it he rested upon ? simply two attributes of his , viz. Mercy and Power . God hath spoken once , ( that is , irrevocably : as Psal. 89. 35. Once have I sworne , &c. ) and twice I have heard this , that is , often met with it in the word , and thought of it , ( sayes he ) that with God is power , v. 11. so as he is able to save in the greatest distresse ; and I have heard that to him belongeth mercy also , v. 12. & therefore he may bee willing to help , and because these are in him , though I have nothing in my self , yet these I rest upon , and these alone . Many such instances more might be brought .

The reasons why the name of God , Reasons and what is in God , is prop sufficient for faith to rest upon : are

First , because the name of God , that is , Gods attributes , and Christs righteousnesse , doe sufficiently , and adequately , and fully answer all wants , and doubts ; all objections , and distresses we can have , or can be in ; whatsoever our wants or temptations be , he hath a Name to make supply : For example , take that his Name in pieces , mentioned Exod. 34. 5 , 6. consider every letter in that his Name , and every letter answers to some temptation may be made by us .

First , art thou in misery and great distresse , he is mercifull , The Lord mercifull , the Lord therefore able to help thee , and mercifull , therefore wiling .

Yea but secondly , thou will say I am unworthy , I have nothing in me to move him to it , well therfore , hee is gracious , now grace is to shew mercy freely . Yea , but I have sinned against him long , for many yeares , if I had come in when I was yong , mercy might have been shewne me : To this he sayes , I am long suffering . Yea , but my sinnes every way abound in number , and it is impossible to reckon them up , & they abound in hainousnesse , I have committed the same sins again & again ; I have bin false to him , broke promise with him againe and againe : his Name also answers this objection , hee is aboundant in goodnesse ; hee abounds more in grace , then thou in sinning ; and though thou hast beene false againe and againe to him , and broke all covenants , yet hee is abundant in truth , also better then his word , for he cannot to our capacities expresse all that mercy that is in him for us . Yea , but I have committed great sinnes , aggravated with many and great circumstances , against knowledge , wilfully , &c. hee forgives iniquity , transgression , and sinne ; sinnes of all sorts . Yea , but there is mercy thus in him but for a few , and I may be none of the number : yes , there is mercy for thousands , and hee keepes it , treasures of it lyes by him , and are kept , if men would come in and take them .

Object what thou canst , his Name will answer thee : Needest thou comfort as well as pardon ? hee is both Father of mercies , and God of all comforts , that is his Name , 2 Cor. 1. 3. Needest thou peace of conscience being filled with terrours ? he is the God of peace , 1 Thess. 5. 23. Yea , but I have an heart empty of grace and holinesse , & full of corruptions ; He is the God of all grace to heal thee , as wel as of peace to pardon thee ? Needest thou wisdome & direction ? he is the Father of lights , as the Apostle sayes . Is thy heart inconstant , and full of double mindednesse ? he is unchangeable also , as hee speakes there : Iames 1. Thus all objections that can be made , may be answered out of his Name : Therefore it is al-sufficient for faith to rest upon .

The like may be as fully shewed in his Sonnes name ; in whom God hath made himselfe strong to shew mercy and bestow all good things . Whose Name is adequate to Gods Name , that is , is of as large extent in worth and merit , as Gods heart is in his purposes of shewing and bestowing mercies , to purchase all that God meant to bestow . Whose Name hath likewise an al-sufficiency in it to supply all our wants , and desires , and satisfie all scruples . For example , that his Name mentioned by the Prophet Esay , chap. 9. 6. ( which he here directs to : ) compared with 1 Cor. 1. ult . For , would we have peace of conscience , and the guilt of sinnes removed ? He is the Prince of peace , and is made Righteousnesse to us . Are we in depths of distresse , terrours within , terrours without , out of which wee see no redemption ? he is the Mighty God , able to save to the utmost , being made redemption to us . Want we grace , and his image to bee renewed and increased in us ? He is the Everlasting father , a Father to beget his likenesse in us , and everlasting , to maintaine it ever , when it is begun once , he is made sanctification to us . Want we wisdome to guide us ? He is the counsellor , and is made wisdome to us . All wee want he hath ; even as all he hath we want : and further , although we not onely want all these , but never so much of all these , his Name is also Wonderfull . For such he is in all these ; able to doe beyond all our expectations , to wonderment .

Or if the soule desires more distinct and particular satisfaction in point of justification , which consists in the pardon of sins , & acceptation to the favour of God , it being the point which in this state of desertion is questioned , and wherein the soule desires satisfaction ; That other name of his The Lord our righteousnesse , Jer. 23. 6. will answer all objections and doubts that our hearts can make , if we had but skill to spell all the letters in it . For if that righteousnesse of his satisfied God , who in condemning us , 1 Iohn 3. 20. is greater then our hearts ; then it may satisfie our hearts much more . The righteousnesse of his life and death , is not onely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an adequate sufficient ransome , 1 Tim. 2. 6. But there is plenteous redemption in it , Psal. 130. Yea to superfluity as the Apostles phrase implies ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1 Tim. 1. 14. that is , overfull , more then would serve the turn ; and that to pardon his sins , who v. 15. was the chiefe of sinners . Hee elsewhere challengeth all the wit and powers of sin and hell and darknesse to appeare in this dispute , and undertakes to answer them all out of this one position , which he layes as a bottome truth . [ Christ hath dyed , ] Rom. 8. 34. which is in effect the same with this , The Lord our righteousnesse : Who therefore ( sayes he ) shall condemne ? What can be alledged either in the hainousnesse of sinne in the generall , or in any of thy sinnes in particular , unto which an answer may not hence be fetcht ? from the righteousnesse of his death and life . Is it that sin is an offence against the great God : Against thee , against thee , &c. as David speaks : and is not this his righteousnes , the righteousnes of Jehovah , Iehovah our righteousnes , who is the mighty God ? Is the glory of this great God , and all his excellencies debased by us in sinning ▪ and will not the emptying of his glory , Phil. 2. 7. whose name is the brightnes of his fathers glory , Heb. 1. 2. in performing this righteousnes for us , satisfie and make amends ? Are our sinnes the transgression of the holy and righteous Law in every part of it ? and did not Jehovah who gave and made that Law , to make himselfe our righteousnesse , make himselfe under the law ? Gal. 4. 4. and to make up a full righteousnesse , fulfill every part of it ? Rom. 8. 3 , 4. Is it thy continuance in sinne , and the number , and iteration of them that amazeth thee ? All fulnesse dwells in him who is our righteousnesse , Col. 1. 19. and hath dwelt in him longer then sinne in thee ; and the righteousnesse of our Messiah is everlasting righteousnesse , Dan. 9. 24. The merit of which , an eternity of sinning could not expend , or make void . And is all this righteousnesse laid up for himselfe onely , or for any other , so as thou mightest never come to have interest in it ? No : the top of our comfort is , that [ Our ] righteousnesse is one letter of his Name ; and that our names are put into his . For us it is , and Ours it is ordained to be : as much ours to save us trusting upon it , as his owne to glorifie him . Ours ; not for himselfe : he had no need of it , being God blessed for ever . Ours , not the Angells : neither the good , for they are justified by their owne : nor the bad , they are put out of Gods will for ever . But ours , who are the sonnes of men ; and among them , theirs especially , who are broken , lost , whose soules draw neere to the grave , and their lives to the destroyers ; & that come & pray unto God , and stay themselves upon it ; unto them God cannot deny it , for it is theirs ▪ For he will render to man [ His ] righteousnesse . Job 33. 22 , 26. So as his Sonnes Name also is al-sufficient to answer all objections for faith to rest upon : So as they that know his name will trust in him , Psal. 9. 10.

A second reason why his name is sufficient , Reason 2 though you have and see nothing in you , nor any promise made to any grace in you to rest upon is , because even all those promises made to conditions in us , which we ordinarily looke unto , are Yea and Amen onely in this his Name , and his Sonnes Name . That is the originall of them all ; the root , the seed of them all ; his Name is the materia prima the first matter of all those secondary promises , ex quo fiunt , & in quod resolvuntur , his Name gives being to them all ; if it were not for the mercy , grace , truth , kindnesse in him , and the righteousnesse which is in his Sonne all the promises which are made , what were they worth ? As the worth of bonds depends upon the sufficiency of the man who makes them , so all these promises upon his Name .

Therefore now , when you relye upon his Name having as yet no promise made to any thing in you to relye upon , you then relye upon that which is the foundation of all those promises , you then have recourse to the originall , which is more authenticall then extract copies ; you relye on that which all those other are resolved into , and therefore is sufficient , though all the rest faile you in your apprehension .

Thirdly , Reason 3 his meere Name is support enough for faith , and may bee so , because it is for his Names sake , and his Sons Names sake , hee doth all he doth ; and for nothing in us , but meerely for what is in himselfe , so Esay 48. 9 , 10. For my Names sake , &c. So also Ezek. 36. 22 , 32. For my Names sake , and not your sake : and Esay 43. 25. I am he that blotteth out thy transgression for my owne sake , and will not remember thy sinnes . For it he blotteth out transgression , and pardoneth . And if it be for his Names sake he doth all he doth , and fulfilleth all promises made to us , and to what is in us : Then when thou seest nothing in thy selfe to which any promise is made , nothing which may appeare to be any argument or motive that he will pardon thee , then trust thou in that his Name ; that because he is God , and hath mercy in him , that therefore he will doe it . For that thing which is the onely or maine motive to God himselfe to doe any thing for us , must needs be ( when apprehended and beleeved ) the strongest and surest ground for our faith also , to perswade the heart that he will doe it . As it is in knowledge , the knowledge of the causes of things causeth the surest knowledge : So in faith , the knowledge of the maine motive to God the cause of all , causeth the greatest certainty of perswasion .

This then may direct poore soules in distresse , what to venture all upon , upon what ground to hazard soules , labours , endeavours , faith , repentance , obedience and all , upon his Name , when they see nothing in themselves to which any promise belongs : as David sayes , Psal. 73. 26. My heart may faile , and my flesh may faile , but God will never faile : So I may say , your comforts in prayers , in hearing , your joyes , your earnest-penies you have laid up , may be all spent in a dearth , your owne graces and all promises made to them : your owne hearts may faile , and being creatures they use to faile againe and againe , but Gods Name and his Sonnes Name rested on , will never faile you : Leane on these , not by halves [ in distresse , ] 1 Pet. 1. 13. but trust perfectly ( as the Apostle sayes ) on that mercy you heare is in God , upon that grace revealed : That is , throw , and cast your whole soules , your whole weight upon it . he onely hath perfect peace , Isa. 26. 3. whose minde is staid on thee ; Psal. 61. 2. have not halfe thy soule upon that rock which is higher then thee , but creep up , and get all upon it , and when all faile , renew thy faith on his Name . Thereon rest , there die . To this purpose may that of Solomon serve , Prov. 18. 10. His Name ( sayes he ) is a strong Tower , and the righteous flye to it and are safe . Now what end is there , and use of a Tower in a City ? but that when all outworkes are taken , the walls scaled , all fortifications forsaken , houses left , then a Tower holds out last , and is a refuge to flye to . So also when the devill and Gods wrath beleaguers thee round , and encompasseth thy soul , and the comfort of every grace in thee is taken from thee , and thou art driven from , and art forced to forsake all other thy holds and grounds of comfort , then flye to the Name of the Lord , as thy City of refuge : as Heb. 6. 18. it is compared ; Say , there is mercy in thee , Lord , and that is thy Name : and there is righteousnesse in thy Son , and that is his Name : and I am directed to trust in thy Name in time of need : and here rest and catch hold as on the hornes of the Altar , and if thou dyest , dye there .

Direction 8.

THe eighth direction is , To waite in the use of all meanes . to Waite upon God , thus trusting in his Name , in the constant use of all ordinances and meanes of comfort : Waiting is indeed but an act of faith further stretched out . As an Allegory is but a continued Metaphor , so waiting is but a continuing to beleeve on God , and to look for help from him , with submission , though hee stayes long ere he comes . Waiting is an act of faith resting on God ; and an act of hope expecting help from him ; an act of patience , the minde quietly contenting it selfe till God doth come , and of submission if he should not come . Therefore sayes the Church being in this very case : It is good ( sayes she ) to hope , Lament. 3. 26. and quietly to waite for the salvation of the Lord . It is good indeed to doe so ; for God will afflict the lesse , case you the sooner , comfort you the more when he doth come ; and in the meane while it makes you to possesse your soules , and to bee your selves , and upholds them : and to doe otherwise , to be impatient , and to give over looking for the Lord , as Abaz did , is the greatest folly that can be ; for as Iob sayes Chap. 12. ver. 14. If hee shut up , there is no opening ; all the world cannot let you out , he keepes the keyes of the dungeon , and you must stay his leisure , and he stayes but for a fit time to let you out , Esay 30. 18. Hee will waite to be grati●●● to you , for he is a God of judgement , a wise and judicious God , and knowes the fittest times and seasons ; and that he stayes so long , is not out of want of mercy , for he waits , and longs to be gracious ; but he doth it out of Iudgement , and his wisdome sees not a fit time ; he is grieved as well as you , that you are not yet fit for mercy , that his mercy would not yet be exalted if he should shew it , till you further see your misery ; and therefore sayes he , Blessed are all they that waite for him . And as he now waiteth but to be the more gracious to thee , so he did heretofore , a long while waite for thee , that thou shouldest begin to turne to him , and said , When will it once be ; Ier. 13. ult. Thou madest him stay thy leisure in turning from thy sinne , why may he not make thee stay his for the pardon of it ? And indeed the escaping hell in the end is so great a mercy , that it is worth the waiting for all thy daies , though thou endure an hell here , and gettest not a good looke till the very last gaspe and moment of living ; therefore put thy mouth in the dust , Lament. 3 29. and waite quietly , if there may be hope at last .

And waiting thus , goe on to use all the meanes of grace more diligently , more constantly , though thou findest a long while no good by them : omit no ordinance God hath appointed for thy comfort and recovery : As in a long sicknesse , you still use meanes though many have failed , as the woman who had the bloody issue , spent all upon Physitians , in the use of meanes for her recovery . That trouble of minde doth onely hurt you , that drives you from the meanes : that trouble of minde that drives you to the meanes can never hurt you . Therefore the devill endeavours nothing more then to keep such soules from the word , from good company , from the Sacraments , from prayer , by objecting their unprofitablenes unto them , & that all is in vaine , and that you doe but increase your condemnation .

But first , if thou learnest no other lesson in the use of the meanes , but that thou art of thy self most unprofitable ; and that unlesse God teacheth thee to profit , no good is done , and so learnest to depend upon God in the ordinance ; This is a great degree of profiting .

But secondly , as when men are sick and eate , and cast up againe , you use to say , yet take something downe , for some strength is gotten , something remaines in the stomack which keepes life and soule together : So I say here , though thou shouldest forget in a maner all thou hearest , seemest to reape no benefit by it : yet heare , for some secret strength is gotten by it . And for encreasing thy condemnation know , that utterly to neglect and despise the meanes is greater condemnation : and know that if thou shouldst use them in a way of dependance , & obedience to God , it would lessen thy condemnation . Therefore reade , pray , meditate , heare , conferre , receive the Sacraments , forbeare not these your appointed meales . Indeed when the body is sick ye use to forbeare your appointed foode , but when the soule is sick there is more need of them then ever . All these are both meate and medicine , foode , physick , cordials , and all . Use reading the word ; The Scriptures were written for our consolation , therefore reade them much : attend on preaching , for God creates the fruits of the lippes peace , Isa. 57. So receive the Sacrament often , those dayes are sealing dayes ; goe thou and confesse thy sinnes , write over thy pardon , put in all thou knowest by thy selfe , bring it to Christ to set his seale to it .

Onely take this caution , that thou trust not to the use of the meanes , but unto God in the meanes : To think , oh I shall have comfort by such a man , or at such a time , in such an ordinance ; this often dasheth all . So beleeve in God as if you used no means , and yet as diligently use the meanes , even as if your confidence were to be in them .

Direction 9. To Pray ; Pleas to be used to God in Prayer for recovery out of this condition .

ANd ninthly , above all things Pray , and get others also to pray for thee , for God often restores comfort unto such , at the request of Mourners for them , Isa. 57. 18. But yet especially be earnest and fervent in pouring forth thy complaint thy selfe ; for though the speaking of friends may somewhat further thy suite , yet ( as between two wooers , so ) it must be wrought out betweene God and thee alone in private ; and his good will must bee obtained by wooing him in secret . This counsell the Apostle gives you , James 5. 13. Is any man afflicted ? let him pray . And because of all afflictions else , this of darknesse in a mans spirit needeth praier the most : therefore David pens a Psalme on purpose , not for his owne private use onely , but for the benefit and use of all other in the like distresse ; as by the title of it doth appeare . Psal. 102. A prayer for the afflicted , when he it 〈◊〉 and 〈◊〉 out his complaint before the Lord . And this ( sayes David ) is my constant practice when my soule 〈◊〉 , I poure out my prayer unto thee : Psal. 61. 3. And it was Christs also , for in his agony he prayed yet more earnestly , Luke 22. 44.

When at any time therefore , thy sinnes and Gods wrath meeting in thy conscience , make thee deadly sicke , as Isay speakes , then poure forth thy soul , lay open and confesse thy sin ; and as it will ease thee , ( as vomiting useth to do ) so also it will move God to pitty , and to give thee cordials , & comforts to restore thee againe . Thus David , Psal. 38. ver. 18. being in great distresse , ver. 2 , 3 , 4 , 5. I will declare mine iniquity , and be sorry for my sinne : and hee makes it an argument to God to pardon him , When his bones were broken , Psal. 51. Cleanse me from my sin , ver. 2. for I acknowledge my transgressions , ver. 3. and when he had confessed , ver. 4 , 5 , 6. then hee cryes , Make me to heare of joy and gladnesse , ver. 8. and restore unto me the joy of thy salvation , ver. 12. and what was the chiefe ingredient , the maine and principall motive , which wrought most kindly with him to confesse , and mourne , and brought up all ? Against thee : thee onely , he puts in twice , as much of the consideration thereof , as of any other ingredient , to make his heart mourne : that chiefly if not onely , melted , dissolved him . And in these thy confessions , let the same also mainely worke with thee . Against thee , thee , have I sinned , thus oft , thus grievously , thus presumptuously , Against thee , a God so great , and yet withall so good , so kinde , so willing to receive and pardon , if my heart ( say ) were but as willing to turne unto thee ; and when thy case is as Iobs was , Iob 10. 15 , 16 , 17. That thou art full of confusion ( as he speaks there ; ) so full as thou thinkest thy heart could hold no more ; and yet it encreaseth ( as it is there , ) & he fills thee fuller yet ; then doe thou poure out thy complaints to him , as he poures in confusion into thee ; and when he hunts thee , as Iob there complaines , like a fierce Lion , fall thou downe and humble thy selfe like a poore and silly Lambe ; if thou dyest , dye at his feete , mourning , bleeding out thy soule in teares : and when he hunts thee up and downe , and pursues thee with blow after blow , follow thou hard after him where ever he goes , Psal. 63. 8. with complaint after complaint : And when yet he leaves thee not , but again and again returns , ( as some reade it ) after some intermission , and shewes himselfe terrible to thee day after day , night after night , yet doe thou look in like manner againe and againe towards his holy Temple , Ionah 2. 4. as Ionah did : And when he begins to bring in new sins , new inditements against thee , ( as it is in the 16. verse : ) Thou renewest thy witnesses : and when thou thoughtest he had done with thee , hee fetcheth new rods forth , and enters into new quarrells , and reckonings long since past and forgotten , ( as it is in the same verse ) Changes and warre are against me , vicissitudes and armies of disquietments ; and when one army is overcome , new appeare in the field . Then fall thou down upon thy knees , and say as Iob at last doth ; Iob 7. 20. I have sinned , I have sinned , what shall I doe unto thee ? what shall I do unto thee ? oh thou preserver ( and not the destroyer ) of men : these and these abominations I have done , and I cannot now undo them ; & what shall I do to obtain thy favour ? Alas , nothing that can satisfie him : onely confesse thy sinne , Lev. 26. 41. accept thy punishment . Go and strip thy selfe therefore , and with all submission present a naked back to him , and though every stroke fetcheth not blood onely , but well nigh thy soule away , yet complaine thou not one whit of him ; put thy mouth in the dust , Lam. 3. 29 , 30. Be still , not a word ; but only such as whereby thou utterest thy complaints , and doest acknowledge thine own deservednesse of ten thousands times more . And say as Micah 7. 9. I will beare thine indignation patiently , for I have sinned against thee : beare witnesse still to every stroke , that it is not onely just , but also lesse then thou hast deserved , Neh. 9. 13. and that it is his mercy thou art not consumed , Lament. 3. and cut off by every blow : and the heavier hee layes on , struggle thou not , he will let thee downe the sooner : the higher he lifts up his hand to strike , the lower let thy soule fall downe ; 1 Pet. 5. 6. Humble your selves under his mighty hand : And still kisse the rod when hee hath done . Hosea 14. 2. And then take up words of pleading for thy selfe ; It is for thy life , desiring him to remember what hee hath beene ever thinking of even from everlasting , thoughts of peace , and mercy to us-ward , and the number of them cannot be told ( as David sayes Psal. 40. 5. ) which he hath been ever thinking of , and with the greatest of delights , ( as one that was in his besome and was his councellor , his Son tells us , Prov. 8. 31. ) and plead thou as David and other Saints of God have done : What are now become of all these thy thoughts of mercy ? Isay 63. 15. are they restrained ? what , Psal. 77. 9. are all now on the sudden forgotten ? laid aside ? which thou hast been thinking on so long ? hast thou forgotten thine olde and ancient delights ? aske him if he hath forgotten his owne Name ; to be gracious and abundant in kindnesse , it is his Name . ( Say , ) did the very intent of shewing mercy so infinitely before-hand possesse thee with delights , and now when thou shouldest come to put it in execution , and hast so faire an opportunity of doing it , to a soule as full of misery ( the object of mercy ) as ever , hast thou now no heart , no minde to it ? And withall , ( Say ) that thou hast notice given thee of an infinite and alsufficient righteousnesse in his Son , laid up in him , and that by his own procurement , whereof his Son never had , nor can have any need himselfe , ( being God blessed for ever ) and for whom was it then appointed ? but for the sons of men ; those who are weary , wounded , sick , broken , Heb. 9. 16. lost ; these his Son hath put into his Will , who still lives to be his own Executor . And say further also to him , that it is come to thine cares , that his Spirit is the Comforter ; a God of comforts , and that his Son hath bought them all , his whole shop and all his cordialls , Isay 61. 1 , 2 , 3. and all his skill , and is annointed with this Spirit on purpose to poure him forth into the hearts of those that are wounded , and sick , and broken : and the whole they have no need of them . If it bee said unto thee ; yea , but thou art most unworthy : Answer , Hosea 14. 4. but he professeth to love freely . If the greatnesse of thy sins bee objected against thee , pleade thou again , Psal. 130. 7. that Plenteous redemption is with him ; and if thou hast not enough to pardon me , ( say , ) I am content to goe without . If that thou art ungodly , ( Say ) That thou beleevest on him that justifieth the ungodly . Rom. 4. 15. If hee puts thee off ( as Christ a while did the woman of Canaan ) and sayes he hath no need of thee ▪ ( say , ) that thou hast need of him , and canst no longer live without him ; for , In his favour is thy life , and that without it thou art undone . If he seemes to rebuke thee , that how darest thou presse thus to him who is the high and lofty One ; a sinfull man to him , whose Name is holy ? ( Say , ) thou hast heard himselfe say ; Thus faith that high and lofty One , whose Name is holy ; that he dwells with him that is of a contrite spirit , to revive the spirit of the humble : Isa. 57. 15. And bee further bold to tell him that there are but a few in the world that do seek him , and if he should turne any away that doe , he would have fewer , for who would feare him , Psal. 130. 4. if there were not mercy in him , and plentenus redemption ?

If still he doth pursue thee , & his wrath lyes heavy on thee , ask him what it is he aimes at ? Is it to have the victory , and overcome when he judgeth ; ( as Rom. 3. 4. which David also knew when he humbled himself , Ps. 51. 4. ) Freely tell him that thou art willing to give it him , to yeeld to him , to stand out with him in nothing ; but art content to submit to his commanding will in all things , & to his condemning will also , if so he pleaseth ; and that it shall be just ( as David there acknowledgeth ) if hee doth condemne thee : and justifie thou him , whilst he is condemning thee ; and say that at the latter day , he shall need no other judge against thee then thy selfe . Only beseech him to consider what honour it will be to him to pursue dry stubble , Iob 13. 25. & to break a poore dryed leafe , that crumbleth under his fingers if he doth but touch it ; ( as Iob pleads ) to break a reed that is broken already . Mat. ●2 . 20.

( Say , ) thou art not a fit match for him , and he hath said , He will not contend for ever , Isa. 57. 19. especially when he sees any to lay downe the weapons , as thou art content to doe .

Or is it , ( aske him , ) that he aimes to have glory out of thy eternall condemnation in hell ? tell him it is true , he may ; and that this is some comfort to thee that he may have glory out of thy death and destruction , who never yet had it out of thy life : but yet desire him to consider this before he thrusts his sword into thee , Zach. 13. 7. that hee did first sheath it in his Sonnes bowels ; and that he may shew as much power in overcomming his wrath , as in venting of it ; yea and have also greater glory thereby : for ( plead that ) thou art never able to satisfie him , though he should throw thee downe to hell : he may cast thee into prison , but thou canst never pay the debt : and what profit therefore will be in my blood : Psal. 30. 9. and therefore if satisfaction to his justice be his end , he might better accept that which his Son made him , and so he shall be sure to be no loser by thee : and thereby not onely receive the glory of his justice , but shew the riches of his grace and mercy also , and so double the revenew of his glory in thee .

Or is it ( Lord ) that thou aimest to have more obedience from me then heretofore thou hast had ? plead , that this is the way at present to disable thee for service , for that while thou sufferest his terrors , thou art as one among the dead , listlesse not to his businesse onely , but to all things else ; Distracted with terrours , ( as Heman pleads , Psal. 88. 15. ) so as the powers and forces of thy soule are scattered , and dissolved , and cannot intend and attend upon their duty ; and besides this distraction in thy spirit , plead , that it consumes thy strength also , 〈…〉 ( as David also often complaineth , and makes an argument of it , as Psal. 39. 10 , 11 , 12 , 13. ) Remove thy stroke away from me , I am consumed by the blow of thine hand : When thou rebukest man for sinne , thou makest his beauty to consume away as a ●oth : Oh therefore spare me , that I may 〈◊〉 strength , before I goe hence and be no more seene . And withall , put him in minde , that if he should go on thus to deale with thee , as thou shouldest not be able to doe him much service , so nor to doe it long . For it will cut short my dayes ( Say ) this David pleadeth , Psal. 89. 46 , 47. compared with the 39. Psalme ver. 12. ) How long Lord wilt thou hide thy selfe ? for ever ? Shall thy wrath burne like fire ? remember how short my time is . As if he should have said , I have but a little time here allotted me in the world , though none of it bee shortned , ) And further tell him , that for that little time thou hast to live , the more joy thou hast , the more service thou shalt be able for to doe him ; and to goe about his worke more lively , and more strongly : ( For the joy of the Lord is our strength : Nehem. 8. 10. ) and more acceptably also , 2 Cor. 9. 7. for thou lovest a cheerefull giver . And therefore intreate him to restore thee to the joy of his salvation , so shalt thou bee able to do him more service in a week , then in a year now , ( long trouble of minde being as long sicknesses which make all thy performances weake ) and it is for his disadvantage to have his servants lye long sicke upon his hands .

And if it bee objected against thee , that if thou shouldest bee trusted with much assurance , thou wouldest abuse it , and turne it into wantonnesse ; Reply , that if he pleaseth , he can prevent it , by preparing thy heart aforehand for these cordials , so as they shall worke most kindly on thee ; by writing a law of love towards him in thy heart , which when his love shed abroad shall joyne with , will worke most strongly ; and one graine of it have more force to purge out sinne , to constraine , and strengthen to obedience , then a pound of terrors . And ( say , ) that though thou hast indeed a stubborn and selfe-loving heart , yet he can make his loving kindnesse overcome it , Cant. 8. 6. for it is stronger then death : ( say ) thou hast love in thee ( which runs out enough to other things ) if he would be pleased to winne it to himselfe : Suggest how that that soule mentioned , Isa. 57. had as stout and stubborne an heart as thou , and went on frowardly , notwithstanding all thy terrours : and yet ( oh Lord ) thou tookest mother course with him , and didst heale him againe , and that by comforts ( I will heale him ( sayes God there , ) and restore comforts to him , ver. 17 , 18. ) and that so if hee please , he may deale with thee .

And if light and mercy yet comes not , but still God seemes as it were to cast thee off ; then call to minde if ever thou hast had any true communion with him , and thereupon begin to challenge him : ( so doth the Church Isa. 63. 16. when in thy case , when his mercies were restrained to her , she saies yet , Doubtlesse thou art my father ; shee saw God was angry , her heart hard , ver. 17. yet shee thought shee should know him : Doubtlesse he is my Father , and where is thy zeale , the sounding of thy bowels ? so ) challenge him thou , upon that old acquaintance thou hast had and held with him in former times : ( Say , ) Doubtlesse thou art my farther and my husband , how strange soever thou cariest thy selfe now towards me : for dost thou not remember what hath been betweene mee and thee in prayer , in such a chamber , at such a time ? Hast thou never a piece of a broken ring betweene him and thee , no love passage , no love-token , that could not passe betweene him & any , whom he had not betrothed himself unto in kindnesse ? Hosea 2. 19. produce it at such a time as this . And if thou shouldest discerne no grace in thee thy self , yet desire him to look into thy heart ; & be bold to enquire of him , if he can see nothing there which himselfe wrote , never to be blotted out , if there be not some spark of love to him , and his feare , which himselfe put there ; and aske him if hee knowes his owne hand . And for thy comfort know , that when thou canst not reade it , ( thy graces being much blurred ) yet hee can reade his owne hand at any time , and will not deny it .

Thou maist be yet bolder . Yea desire him to look into his own heart , and therein to view the Idea he had of thee , & those secret ancient thoughts he bore towards thee , from all eternity . And if at first he seems yet silent at it ; then desire him to look upon thee again , & ask him if he doth not know thee , and if he hath not knowne and taken thee for his from everlasting , and engraven thee in the palmes of his hands , and table of his heart , with such deep and lasting letters of loving kindnesse , as are not as yet , yea which will not for ever bee blotted out . ( Tell him ) thou darest referre thy selfe wholly to what past between him and his Sonne concerning thee , and let his owne heart cast it . Appeale to Christ as thy surety and a witnesse thereof for thee , who was privy to all his counsell , whether thou art not one of those he gave unto him with a charge to redeem and save . And desire him to look into Christs heart also , if thy name bee not written there with his own hand ; and if that Christ did not beare thy name written up in his heart ( as the high Priest did the names of all the Tribes , ) when he hung upon the Crosse , and when he ascended into the Holy of holies . Thus Habakkuk putting up a prayer in the name of the Church , hath taught us to plead , Hab. 1. 12. Oh Lord , Art not thou from everlasting my God , and mine holy One ? It was a bold question , yet God dislikes it not , but approves it , and presently assents to it in a gracious answer to their hearts ere they went any further : for their next words , and those abruptly spoken , by reason of a suddain answer , are an assurance of this , Wee shall not die . God being put thus to it , and his own thoughts being spoken , could not deny it ; he acknowledgeth it was true . And thus whilest thou maist bee a speaking blindfold as it were , casting anchor in the dark , yet speaking his very heart , he haply may owne thee , and fall upon thy neck and kisse thee .

And if yet after continuall praying thus , thou findest still no comfort , no answer from him , but hee seemes rather even to shut thy very prayers out , ( as Psal. 22. 2 , 3. ) then expostulate ( as David doth Psal. 70. 4. ) Why shuttest thou out our prayers , and wilt not heare us pray ? for alas ( thought he ) we have nothing else to helpe us in the time of need but prayer . And if prayer will doe no good , I am undone , say .

And if through all these discouragements , thy condition prove worse and worse , so as thou canst not pray ; but art struck dumb when thou commest into his presence ; ( as David Psal. 77. 4. I am so troubled I cannot speake : ) then fall a making signes , when thou canst not speake ; groane , sigh , sob , Chatter as Hezekiah did , bemoane thy selfe for thine owne unworthinesse ; and desire Christ to speak thy requests for thee , and God to heare him for thee . 1 Iohn 2. 3. Christ he is an advocate with the Father , and pleads no bad case , nor was ever cast in any suit he pleaded .

And if still ( haply ) after many yeares he ownes thee not , but is growes darker and darker , suppose even till thy death approacheth , or to such extremities that he seems to thee , to cast thee off for ever , so as thy distresse boils up to such thoughts as these , That there is no other remedy , but thou & he must part : then in the middest and depths of such sad feares and apprehensions , downe upon thy knees once more : and notwithstanding fall thou a blessing him for all those glorious excellencies of holinesse , kindnesse , grace , wisdome , &c. which are in him , the beauty of which first tooke thy heart and made thee enamoured with him ; though thou shouldest bee never like to bee the better for them . Blesse him for all the mercy hee shews to others , by which they have occasion to magnifie him , though thou shouldest be found unworthy : Blesse him , and those who shall for ever live with him , who doe stand about him , and see his face , and enjoy him ever . What sinnes thou thinkest thou shalt be condemned for by him , condemne thy selfe for first , and still ask forgivenesse of them : what service thou hast any way done him , which he had any glory by , get thy heart to say thou repentest not of it , but art glad of all done for him , and wishest it had been better . What mercies thou hast tasted of , from him , confesse thy selfe unworthy of , and thanke him though thou shouldest never partake of any more ; ( such dispositions as these in such extremities doe often appeare in the hearts of Gods children ) and desire him that hee would but preserve good thoughts of him in thee , that thou maist not blaspheme him . And when thou art agoing , asinking into hell in thy owne apprehensions , see if hee calls thee not back againe .

See what himselfe saith , Ier. 31. 18 , 19 , 20. Ephraim is my sonne , his deare sonne , my pleasant sonne ( as hee sayes there ) and yet hee beganne to speake against him , as bitter sharpe words as ever hee hath done against thee , and tooke him up severely , and lookt sternly on him , as if he had meant never to have had mercy on him : upon which Ephraim falls a crying being thus snibd , and a bemoaning himselfe , as I have taught thee to doe , and being yoked as thou art , to tame him ; he acknowledgeth it was justly done , having beene a bullock unaccustomed to the yoke ; and Ephraim began to be ashamed , confounded , not able to looke up , for sinning against him , and seekes after repentance , and that from him , without whose help hee was not able to turne to him , Turne thou me , and I shall be turned : and to challenge him and his eternall love , Thou art the Lord my God . Well sayes God , though it bee long since I spake against him , and I have suffered him long to lie thus plunged in misery , yet I remember him still ; his teares , his sighes will never out of my minde ; and though he thinks that I had forgotten him , yet I remember him , and my bowels are troubled for him , as much and more then hee is for himselfe ; and I can forbeare no longer , I will surely have mercy on him . And should he have damned him , his bowels would have been troubled for him indeed , all his dayes .

Direction 10.

THe tenth and last direction is , Rest not in ease , but healing . that having done all this , you would not rest in ease , but healing : not in ease of conscience , but in healing of conscience . This I ground upon , Isa. 57. 17 , 18. What was the true issue of that his trouble there , whom God contended with ? It was healing and guiding . I will guide him , and I will heale him .

You that are troubled in minde , thinke not your estates to bee good , simply because you begin to cease to be troubled , but onely then when the issue of your trouble is healing your spirits , by some sound ground of comfort ; and when guidance in Gods wayes , and more close walking with God is the issue of it . For God may slack the cords and take you off the rack , when yet hee hath not pardoned you . A traitour who was cast into the dungeon , and had many irons on him , may be let out of the dungeon , and have his irons taken off , and have the liberty of the Tower , and walke abroad againe , with his keeper with him , and yet not have his pardon : nay usually before execution they use to take their irons off , and let them have more freedome . Thus it is with many . I thanke God ( sayes one ) I have had much trouble of minde , distresse of conscience , such and such sinnes terrified me , and I could not sleep for them : but now I am well again , and now they do not trouble me . Yea , but is this all ? Thou hast cause to feare that thy irons are but taken off against execution . It is with men in point of trouble of minde in the guilt of sinne , as in the power of it ; in justification , as in sanctification : A man who hath had a strong lust stirring in him , if he hath gone a yeare or two , and findeth it not to stirre , he therefore thinkes hee is utterly freed from it , which yet may be but a restraint of it , not killing of it ; a cessation , not mortification : So it is often in this trouble of minde , which ariseth from the guilt of sinne , because a man findes not those doubts , and feares , and terrours in his heart which he had wont , therefore presently he thinkes all is well : when as it may be but meerly a truce , not a peace ; a laying downe of armes onely for a while , to make greater preparation against the soule afterwards ; a reprivall and a little enlargement in prison , not a pardon , if this be all the issue of it .

That you may further conceive the meaning of this , in one that is Gods child , and in a wicked man ( though both may be , and are troubled in minde and conscience , yet ) there is a maine difference , both in the maine cause of their trouble , and also in the issue and removall of their trouble . A wicked mans trouble is for the anguish and present smart he feeles in sinne , and in Gods wrath lashing his conscience , and out of feares that his sinne will not be pardoned , but that he shal endure these tortures for ever in hell : So it was in Iudas , Cain , and many others : but a godly mans trouble ( though it hath often all this in it , yet the chiefest of his trouble is a further thing ) it is not onely the smart , the sting of sinne ; but also the filth , the fowlnesse , the offence of it done to God , that wounds him : for he hath an heart after Gods heart , and therefore lookes on sin with the same kinde of eye that God doth ; and as God accounts the offence done to him the greatest evill in sinne , so doth a godly heart also . It is not the sting of this serpent only , but the poison of it that disquiets him ; neither is it onely the want of pardon of sinne , and the feare of Gods everlasting wrath which mainly troubleth him , but the want of Gods favour , the parting with him , whom he sees so excellent and glorious ; the want of seeing his face , his desire is to live in his sight , and to have God to be his God . Now such as the wound is , such also is the remedy . Therfore the one being but troubled with the sting , the smart of sin ; pull but that sting out , take that loade off , and he is well enough , as jocund , as pleasant as ever : it being present ease that he seekes , and to that end confesseth his sinne , and doth any thing for the present to come out of it ; As Pharaoh , Exod. 10. 17. Take away this death onely : or at the utmost , his aime is but pardon of sinne , and peace with God , that hee may be freed from the feares of undergoing that for ever , the earnest whereof he feeles in his conscience now . And hence therfore the remedies they often have recourse unto are suitable ; they are but like rattles to still children with : they run to merry company , and to musick , &c. as Cain fell a building Cities ; and so they put off the terrours of their consciences . It is ease they seeke and no more : or they runne to a formall performance of duties : even as poore soules under Popery , when they were stung by the Friars Sermons , they set them penances and good deeds to be done , which stilled them awhile , & for them they thought they should have pardon : So men run now to holy duties , but with the same opinion that they did then , as bribes for a pardon , what shall I give ( sayes he in Micah ) for the sinne of my soule ? Micah 6. 7.

But now the wound of Gods childe being deeper , not the sting of sinne onely , but the poison of it ; not the smart , but the offence done to God ; nor the feare of his wrath , but want of his favour : therfore accordingly ease from those terrours pacifie not him ; no not simply peace with God will content him , or a pardon . He sayes not onely , Oh miserable man that I am , who shall deliver me from this death onely ; but , who shall deliver me from this body of death . If newes were brought him that God would pardon him , and not call him to reckoning for any sinne , and no more were spoken to his conscience , he would still be troubled , till hee had assurance of his good will also : if it were said , God will indeed pardon thee , but he will never love thee as hee did , he will not looke on thee , thou must not come into his sight : This would grieve the soule more then the other would content it , and he would be everlastingly troubled . I may allude to that which Absolom said in complement of his Father , when he was banished from him , to expresse the true desire & greatest trouble of a soul in this case , as you have it 2 Sam. 14. 32. Absolom was pardoned the fault , but it contented him not : Let mee see his face , or let him kill me : So it is with a poore soule ; ease , pardon , knocking off his bolts content him not , till he enjoyes communion with God , till he sees his face in his ordinances : Psal. 24. 6. This is the generation of them that seek him , that seek thy face . ( that is ) this is the marke , the genius , the disposition of that generation . This you may see in David , when his conscience was wounded for that great sinne ; what was it troubled him ? Not the want of pardon of sin , for the Prophet told him God had pardoned him ; not the meere stings of conscience , and ach of his broken bones , but that against thee , thee , have I sinned , so as ease could not satisfie him ; but further ver. 10. Create in me a cleane spirit , which hee speakes because he having chewed the cud of that unclean act , it had left a soile in his fancy : and renew a right spirit within me ; oh give me grace and truth of heart to thee , and oh let mee live in thy presence , and see thee , and have acquaintance with thee , ver. 11. the want of this was it that troubled him , which till he had obtained , he could never be at quiet : for hee sought not ease , or pardon onely , but healing of his conscience by the favour of God , and his love shed abroad . So as take heed of resting in ease , ( as if your hearts be right you will not , you will waite till the Sunne of righteousnesse arise with healing in his wings , ) Mal. 4. 2. Are you now in darknesse , full of terrours and Gods wrath ? you will not rest till that darknesse be dispelled by the arising of the light of the Sun of righteousnesse on you , and revealing Gods face in the face of Iesus Christ , till his righteousnesse be conveyed to your hearts by some of his wings , by some promise , by some ordinance of his ; for the wound being the unrighteousnes of sin , nothing but Christs righteousnes will heal it : the wound being the want of Gods favour , and of the evidence of his being your God , the want of his face and good will , nothing but the revealing and arising of this in your hearts will heale you : for looke what the wound is , such is the plaister : and indeed this onely heales ; for though by other meanes the sore may be skinned over , and ease gotten ; yet it will break 〈◊〉 againe . So Isa. 57. 17 , 18. I will heale him , and how ? by restoring comforts to him . Restore to mee the joy of thy salvation , sayes David , that the bones that thou hast broken may rejoyce : and how heals he him ? I create of the fruit of the lips , peace . Hee doth it by some promise or other : if the want of the sense of communion with God , and absence from him disquiets a man , then the heart rests not till it hath found its Welbeloved , Cant. 3. 1 , 2 , 3 , 4 , 5. If doubts that no grace is in the heart , then the heart rests not till some grace in truth be evidenced , and some such promise made to some grace brought home : still look what the trouble is , such also must the plaister be , and then it is healing . Wert ever in the Dungeon ? what was it freed thee ? was it Christs righteousnesse laid hold on , Gods face revealed , thine owne grace with some promise brought home to thy heart , that came with a commission to deliver thee ? then it is right ; otherwise thy bolts may be knockt off , and this but against thy execution .

ISAI. 50. 10. Who is among you that feareth the Lord , that obeyeth the voice of his servant , that walketh in darknesse and hath no light ? Let him trust in the name of the Lord , and stay upon his God . —

SOme gleanings there yet remaine of this Text , which I thought good to binde up into one sheafe , and thresh out at this time .

The second Doctrine is , That though it may befall one that feares God to walk in darknesse , yet but to a few , he sayes , Who is among you ? hee singleth such out of a croud : if simply he had spoken of those that feare God and obey him , without this limitation added , and walk in darknesse , he might well have spoken thus sparingly , who is among you : For to the wicked he sayes , All you that kindle a fire , &c. for there are but few that feare God , in comparison of them . If he had spoken of those that feare God , and have been in darknesse for some little while , happily some few dayes among many , there are yet fewer , for there are that walk in the light of Gods countenance to their death , and never knew what terrour of conscience meanes , but when he shall speak of those that feare God , and walk in darknesse , and suffer terrours from their youth , as Heman did , such an one is one of a thousand , of such an one ( he sayes ) who is among you ? few have experience of such a condition . Iob had friends , who certainely were godly , for Iob was to pray for them , and God said he would hear Iob for them ; and they , as is likely knew many godly men besides Iob ; yet when this condition of darknesse befell Iob , it was so strange a tryall to them , that they thought him therefore an hypocrite , as never having themselves felt , or heard of the like in others . When Christ was to goe into his agonie , he would not have many of his Apostles , so much as by him , to be witnesses of it , much lesse to feele the like , hee takes but two or three . The reasons are ,

First , Reason 1 Because though all Gods people are fighting men , and men of valour , yet hee hath but a few champions , as David though he had many souldiers , yet but few Worthies ; and therefore calls but a few out to fight single combats with satan and his wrath ; though he exerciseth them all in lighter skirmishes , yet not to fight such bloudy battels . Seest thou not my servant Iob , there is none like him ? him God will venture into the field , but others his friends hee will not .

Secondly , Reason 2 as he hath few champions able and fit for such an encounter , so he hath variety of other temptations to exercise his withall ; he hath poverty , and ill report , imprisonment , and cruell mockings , losse of goods , crosses in friends , and some have enough to struggle under one of these ; and there is no temptation but must befall some , and seldome all befall one : some spirits are so weak , as they would faint , and not be able to sustain themselves : and God never suffers any to be tempted above what they are able , 1 Cor. 10. 13. Some mens bodies are weak , and if God should rebuke them long for sinne , they would be brought to nothing ; and he remembers they are flesh , and stirs not up all his wrath , as David sayes , Oh suffer me to recover strength . Some men God hath present use of in their callings and employments , which if they were distracted ( as Heman was ) with terrours continually , they were unfit for .

Thirdly , Reason 3 God afflicts in this kinde but in case of extremity usually , when hee meets with a very froward heart , and stout proud spirit , a knotty peece . Isa. 57. 17. If lesser crosses would doe it , he would not fetch out the great rod . If a rod will thresh out the cummin , he useth not to turne the wheele over it , nor take a ●●aile to doe it . Isa. 28. 27. Now lesser afflictions work with the most of his , through his blessing ; mercies work , disgrace works , poverty works , and hee doth not willingly afflict , Lamen . 3. 33. And therefore not unnecessarily , hee puts not men into the dungeon for every fault ; and therefore there are few long exercised this way .

Think not therefore thou hast not true grace , Vse 1 because thou wert never terrified as some have been . As some have true faith and sound peace , who yet never tasted of joy unspeakeable and glorious ; So some have sound humiliation , who never knew terrors of conscience . If thou seest sin the greatest misery , Christ the greatest good , thou art humbled .

You see wee may often preach such things which doe yet concerne but a few in a congregation , Vse 2 and yet wee are to preach them : There are but a few walk long in darknesse , yet to such Christ doth preach : Yea , and for such doth God give gifts , the tongue of the learned . God often gives a Pastor after his own heart for a few . Ier. 3. 15. Take one or two of a Citie , &c. & I will give them Pastors after my heart : much more are many Sermons often preacht but to a few . So even by Christ himselfe , as he sayes , Luke 4. 26. There were many widdows , &c. but unto none was Elias sent , but unto her at Sarepta : and many Lepers , but unto none was Elias sent , but unto Naaman . So sayes Christ , I am sent but to a few ; and therefore as we must not defraud one poore soule of its portion , because none else partake of it : so the rest are not to think much : but as in a Dole , stay till their portion come ; and if any one poor soule hath had his estate discovered , all the rest are to be thankfull .

See some reason why some in distresse of minde complaine , Vse 3 that none ever were in the like condition ; thus they are apt to doe . So the Church , Lamen. 1. 12. The reason is , because few are so troubled , and haply they never knew any : but yet some are , and have been in the like . For 1 Cor. 10. 13. No temptation befalls , but is common to man .

That those few in congregations , Doct. 3 that walk in darknesse , and yet fear and obey him , God and Christ hath an especiall eye unto , and care of : you see hee singles them out as it were from all the rest , Who is among you ? Esay 66. 2. All these things have my hand made , but to this man will I looke that is poore and broken , and trembleth at my word : ( that is , ) though all things and persons else in the world be my creatures , and so I have a care of them all ; yet he seemes to over-looke all else , and to him will I look , &c. as if there were none else in the Church .

The first reason is , Reason 1 because it is the office of Christ so to doe . The Spirit is upon him on purpose , Esay 61. 1 , 2 , 3. to open the prison to them that are bound , shut up in this dungeon : to appoint to them that mourne , beauty for ashes : the oyle of joy for mourning : garments of praise , for the spirit of heavinesse . He is the Physitian , and hath undertaken the cure , Mat. 9. 12. and whom should the Physitian have an eye to , but the sick ? and the most sick , as those are that cannot finde their sinnes forgiven . Isay 33. 14. He is the Shepheard , Esa. 40. 11. and will take care of all his sheep , knows them by name . But of whom especially ? the lambs that are weak , young Christians . Hee will gather them with his armes , and gently leade the ewes with young ; that are travelling and bringing forth , as those under terrours are : hee will not over-drive them : for God hath given him charge he should lose none of them .

Secondly , Reason 2 if his office did not move him to it , his love would : for he is a mercifull and a pittifull high priest , Heb. 4. 15. and was in all points tempted as we are , and especially , in agony of spirit , therein he dranke deepest of any , and therefore is fitted to pitty us therein most : and the greatlier any is troubled , the more hee is touched . Isa 63. 9. In all your afflictions he is afflicted . And Ier. 31. 20. Since I spake against him I remember him still , therefore my bowels are troubled for him . When a childe is sick , the mother is more troubled , and carefull about it , and her eye and minde more upon it , then on all the house besides .

The Vse is , Vse 1 to meet with that conceit that befalls all that are in darknesse : they think that of all men else , God regards not them . Sion said , God hath forgotten me , Esa. 49. 15. So David , God hath forgotten to be mercifull . Because they finde their hearts hard to God , they think that his is so to them : because they can finde no love in their hearts to God , they think hee beares none to them : but you see Christ especially enquires for such , and over-looks all others else . God hath graven thee on the palmes of his hands : every sigh of thine goes to his bowels . Esa. 59. 15. I dwell with him that is broken , to revive his spirit . God is nigh him .

Second Vse is , Vse 2 Are Gods eyes upon us more when wee are in trouble of spirit , then on any other , then let our eyes be upon him : We cannot tell what to doe , but our eyes are towards thee . Let our eyes be towards him for help , as of those that lookt on the brasen serpent : let our eyes be towards him for service , as the eyes of hand-maidens are on their mistresse : to looke not to men , not to credit , but to have our eyes on God in all we doe , as if if there were none else in the world , to approve our selves unto .

In that when hee speakes of those his children that are in darknesse , Doct. 4 he chooseth rather to describe them by feare and obedience , then by any other grace : observe that when the children of God are under terrours , the most eminent grace that doth appeare in them , is fearfulnesse to offend God , and willingnesse to obey him : other graces may be stirred , but these are most eminent , and therefore he mentioneth these for their comfort .

First , Explication . for Explication . Know that severall occasions draw out severall graces . When the Sunshine of Gods favour melts the heart , then love and obedience thence proceeding , are most eminent , and also godly sorrow . So Mary wept much , loved much , for much was forgiven her : her heart was full of assurance . On the contrary , when the sense of Gods love is withdrawne , and feares and terrours shed abroad in the heart , then feare and obedience shewe and discover themselves . Therefore Esay 66. 2. Hee that is poore and contrite , and trembleth at the word , are joyned : trembleth at every command & threatning , is fearful to transgresse : and so those in that estate doe find . The reason is ,

Because graces and affections in which graces are seated , Reason stir more or lesse in us according as their objects are , & our apprehensions of them . Now therefore when the soule is possest most with displeasure for sinne , and apprehensions of wrath , then it feareth most , and then fear works accordingly , against that which may displease . Hence the Apostle , seeing our God is a consuming fire , Heb. 12. 29. let us serve God acceptably with reverence and godly feare : therefore when wee feele him so , wee are to suspect our hearts most , if we be not more fearfull of offending him , and obey him .

The first Vse is of tryall , Vse 1 whether thou art a childe under wrath : If thou fearest more , and if that feare produceth obedience . As Christ learned obedience by what he suffered , so wilt also thou if thou hast his spirit .

The second use is , Vse 2 to exercise graces still in their seasons : when thou art afflicted pray : when joyfull , sing Psalmes , Iam. 1. 13. when filled with assurance , then mourne and be confounded , Ezek. 16. last .

A CHILDE OF DARKNESSE WALKING IN LIGHT . ISA: 50. 11. Behold , all yee that kindle a fire , that compasse your selves about with sparkes , walk in the light of your fire , & in the sparks which ye have kindled ; this ye shall have of my hand , ye shall lie downe in sorrow .

LEt us now come to the opposite state of wicked men , who are said here to walke in the light of their owne fire , &c.

All the difficulty lies in opening what is meant by their owne fire , and what is meant by walking in the light of it , which is opposed here to walking in darknesse , and to trusting on the Name of the Lord , namely Christs righteousnesse , as I said before : to this purpose you must remember , that his scope is to shew the differing props and stayes for Iustification and comfort , which a godly man hath , and a naturall man .

The stay and comfort of a godly mans soule lies in the light of Gods countenance , which when he wanteth , he is in darknesse , though hee hath never so many outward comforts . The stay , comfort , and prop of his faith for justification in that estate , when hee sees no righteousnesse in himselfe , is the name of the Lord Iesus Christ our righteousnesse .

Oppositely therefore , By fire and the light of it , two things meant . by the fire , and the light of their fire which wicked men are said to walk in , two things must be meant .

First , their owne naturall righteousnesse which they have by nature , and in the state of nature , and the sparkes and acts thereof , this they trust to , and neglect the Name of the Lord , and the righteousnesse of justification , and of the new-creature .

Secondly , the light of outward comforts from the creatures , which in this world they enjoy , and the sparkling pleasures thereof which they walk in and content themselves with , neglecting communion with God , being estranged from the life of God , and living without him in the world . So as the opposition strongly caries it , that both these should be meant by their fire here , and all interpreters give the first interpretation of it , and I have added this second to make the sense compleat .

First , 1. Their owne righteousnesse . how that by fire of their own kindling , their owne righteousnesse without Christ , such as the Pharisees had , and Paul had before conversion should be meant , we must consider that hee speaking here to the Jewes , alludeth to the types of the old Law , which they were acquainted with . Wherein

First , fire , you know , was it they offered their sacrifices with , typissing out as Mar. 9. last . our inward habituall grace & righteousnesse , whereby we offer up our selves and our service as a living sacrifice to God , Rom. 12. 1.

Secondly , when they offered Incense or Sacrifice acceptable to God , they were not to offer it with common fire , which is ordinary in the world in their chimneys and kitchings , which was kindled by themselves by sparkes out of stones , or from things here below ; but it was to be fire from heaven , and taken from the Altar . So Lev. 9. 24. which was kept continually burning , and therefore when a new Altar was made , fire came from heaven , 2 Kings . 7. 3. and the high priest was to take fire off the Altar , when ever hee offered Incense , Lev. 16. 12. And therefore when Nadab and Abibu offered common fire of their owne kindling , Lev. 10. 1. they were consumed , for thinking to please God with it : Now all these things fell out in types to them . For answerably by fire of their owne kindling , is meant the common righteousnesse of Civility , and naturall devotion , which was by nature in some of the heathen , Rom. 2. 14. found even in their chimneys : which also the Iewes performed , both by the common help of nature , custome , and education , by the strength of naturall principles , of conscience enlightned by the law , & self-love emproved ; all which thus comming , but from nature not renewed by grace , is said to be of their owne kindling : whereby yet they thought to please God , and rested in it , as a sacrifice well pleasing to him ; as Nadab and Abihu did . Whereas the righteousnesse they should have offered up to God , should have beene that from heaven , the righteousnesse of Christ apprehended by faith , and a new worke of Grace , is fire from off that Altar Christ , changing their hearts , and making them new creatures , renewing them into the same Image of holinesse which was in him ; which as it addes to what is in nature , and growes not there , so differs as much from that goodnesse of nature you bring into the world , or which hath been wrought in you by education , as the fire and light of the Sun in heaven , doth from common fire ; or the light of a glow-worm from that of the Sun .

Now because the Iewes rested in such an outward conformity to the law , of their owne working , therefore they are said , Rom. 10. 3. to establish their owne righteousnesse , being ignorant of both these righteousnesse , Christe righteousnesse which is the fire from heaven , and the righteousnes of regeneration , to change their natures which is the fire off the Altar . Nichode●us was ignorant of both , and so had laine downe in sorrow as his Fore-fathers did , if Christ had not changed him , and begotten him againe .

To this end you may further consider , that in mens hearts , there are ( to use the language of the metaphor here ) though they be stony unto God , yet some sparks of fire which may be struck out of them , by the word , By sparkes , what . by education , by enlightning of the conscience , & by working upon self-love in men : And the sparkes of this fire are those outward acts of righteousnesse , which arise and spring from selfe-love , and naturall conscience ; which die as sparkes and remaine not ; which the true righteousnesse of regeneration is said to doe , 2 Cor. 9. and 1 Ioh. 2. 16. And the light of this fire , which carnall men not born againe content themselves with , is that excusing , which naturall conscience upon the performing any outward act of just dealing , hath in such mens hearts , mentioned . Rom. 2. 15.

And the walking in the light of this fire , What by walking in the light of the fire is resting therein all their dayes , not endevouring to have their hearts changed , and to get a new principle of grace , and of love to God fetcht from Christ , as the spring of all .

Vse .

THe first Vse is , Vse 1 seeing so many offer up but common fire to God , Examine what fire we offer up to God . it is good you examine whether that righteousnesse you think to please God with , be any more then fire of your owne kindling .

First , 1. The originall of it . That righteousnesse which is kindled in thy heart , and blazeth in thy life , whence was it first enkindled ? examine the original of it . Was it kindled in thee by fire from heaven ? that is by the Holy Ghost comming downe in Gods ordinances on thee as fire , burning up thy lusts , 〈◊〉 thy heart , dissolving the workes of the devill , enkindling sparks of true love to God , zeale for his glory , which are above the reach of mans naturall ability ? or is it no more , then that whereas every man hath some sparkes of ingenuity and honesty towards others , and of sobriety , and of devotion to a Deity , raked up in the ashes of corrupt nature , ( for even the heathen had the Law written in their hearts , Rom. 2. 14. ) which sparkes , thou living in the Cuurch , where civility and religion is professed , civill education , naturall wisedome , and the accusings of naturall conscience enlightned , have blowne up to some blaze , to some just dealing , common care of serving God ; yet know that if there be no other principle , nor no more , it is but fire of your owne kindling , and you will lie downe in sorrow .

Secondly , 2. The fuell . examine , what duties are especially the fuell of that fire in thee : in what duties is that righteousnesse , thou thinkest thou pleasest God with , chiefly spent and exercised ? are they principally the duties of the second Table , of just dealing with men , and sobriety , and it may be thou bringest withall a stick or two of the first Table to this fire , that is , some duties thereof , such as for thy credit thou must not omit , as comming to Gods ordinances of publique worship . This fuell , if there be no more , argues 〈◊〉 but common fire : for looke into the chimneys of the heathen , thou shalt finde the most of all this practiced ; and in that thou dost put the chiefest of thy religion in them , it is argued to be but a fire kindled of those sparks , which are raked up in nature : for those common sparks which are in all mens hearts , are especially those of the second Table . But now if it were a fire from heaven , then though those would not be left undone , yet the chiefest heat of thy heart would be to the duties of heaven , of the worship of God , publique and private : when men practise but so much righteousnesse , as is necessary for them to doe , if they will live in the world in any comfort or credit , as to be just and sober is necessary , as also to frequent Gods ordinances , for the state we live in , enjoyns them : But when mens zeale and fervour contends also , and lives upon such duties which the world regards not , as mourning for sinne , taking paines with the heart in private , between God and a mans own soule ; and feeds upon heavenly things , and thoughts , and is such fire as the world quencheth , it is a signe t is more then common fire .

Thirdly , 3. By warming onely the outward man . in these duties , common fire warmes but the outward man , as that fire doth which you feele daily ; it heats you not within : so common righteousnesse contents it selfe with bodily exercise , a formall performance of duties publique and private : but fire from heaven heats first within , heats the heart within , as at the hearing the Word , did not our hearts burn within us ? ( say they ) so it heats the heart in prayer , makes a man fervent in spirit , serving the Lord .

Fourthly , 4. What incentives enflame it . examine what bellowes cherish and keep alive that fire of righteousnesse that is in thee , and makes it flame , ( that is ) what motives set thee awork , to doe what thou dost : if worldly ends make thee abstaine from sinne , and to be just in thy dealings , as credit with the world , and feare of disgrace , or the accusings of conscience onely , or feare of hell , or hope of heaven ; this is but common fire : but if love to God , the consideration of his mercies , his eternall love , and the love of Christ , zeale for his glory , if these be the bellowes , the fire is heavenly . But if when thou art to be moved with such as these , they stir not thy heart , It is but common fire .

The second Vse is , Vse 2 to take heed of walking in the light of such fire , that is , resting in it for salvation , and contenting your selves with it , as most in the world doe , and as the Iews here did , for you will lie down in sorrow if you doe .

But you will say , wee doe not trust in this our owne righteousnesse , for we professe Christ , and beleeve in him , which added to this , is enough .

I answer . That though you professe Christ , yet1. unlesse you have had a light that hath discovered to you , that all the righteousnesse you have by nature , and emproved in nature is a false righteousnesse , you doe then as yet rest in your owne righteousnesse , and rely not wholly on Christ . So Phil. 3. Paul first sum all to be drosse and dung , counted it losse , that he might which r●st : it implies , he could not have him els . Men though they seem to take Christs Title , as many will procure the Kings Title for a living to make all sure , yet they keep , and stick to , and plead their own ; but you must give up that first , and rely wholly on Christ , or hee will not save you .

2. Hee that doth not daily above all things , directly , and immediately aime at , and seek out for Christs righteousnesse , and maketh it not the chiefest of his thoughts , prayers , and businesse , & is restlesse without it , rests in his owne : for so when he had given up his title in his owne , hee mainely endeavoured after this , to bee found in Christ . Phil. 3.

Thirdly , you will seeke from Christ a new righteousnesse of sanctification also : for you will see that the common righteousnesse of nature and education will not please him , and Christ must be made sanctification to you , 1 Cor. 1. 30. aswell as righteousnesse . Thus Nicodemus , though a civill man afore , yet when he came to Christ , his old civility would not serve , without being borne againe , and becomming a new creature : so as you must not think to make a supply or addition unto Christ with fire of your owne kindling ; you must have all off the Altar : your morrall vertues must be turned into graces , by having a new end put into them , carrying your hearts in them unto God .

The other interpretation which I adde , 2. By fire is meant outward comforts . is , That the fire of outward comforts is also meant : which , whilst men enjoy , they goe on merrily , neglecting God , and Christ , and communion with him : But the soule of a beleever wanting this communion with God , is in darknesse , and till he enjoys God againe , can take comfort in nothing . Thus Eccl. 7. 6. The laughter of the wicked is compared to the crackling of thornes .

Fire is a comfortable creature , Why fire is put for comfort . having both heat and light in it , which serve and help against both cold and darknesse , which are two of the greatest evils to the senses .

Heat is comfortable . Therefore Isa. 44. 16. Hee warmeth himselfe ( saith the Prophet ) and cryes Aha .

Light also is comfortable . For saith Solomon , It is a pleasant thing to behold the Sunne . Hence therefore fire here is put for outward comforts .

But yet what fire are they ? Why outward comfort compared to fire of their own kindling , to earthly fire . but kitching fire , Ignis f●calis , as the Philosopher calls it : for It is fire of their owne kindling , sayes the Text : not that purest element of fire above : God hee is said to be light and fire , whom the Saints enjoy , and are refreshed with his light , and in it see light .

And the resemblance this way also will strongly hold .

For a kindled fire hath two things common , which goe to the making of it ; both which together , are called fire .

First , fuell : as wood , or coales , &c.

Secondly . That element that preys upon these .

Answerably unto those carn●ll pleasures and delights , which wicked 〈◊〉 enjoy , and rest in , 〈◊〉 things are also 〈◊〉 .

First , The object , which is as the fuell . Things earthly , and of this world .

Secondly , The comparison holds in 6. things . Their fiery hot and burning lusts , which prey upon , and live upon this fuell ; both which make this fire here spoken of : in both which , this resemblance will hold in many regards .

First , because the fuell of these fires of their lusts and comforts , are base ; things onely here below . What is the fuell of your kitching fires ? things digged out of the earth , dung , wood , coale ; so things on earth are fuell to their desires . Their lusts are therefore called members upon earth . Col. 3. 5. for all their comfors consist in , and their desires are after earthly things , as their faire wives , children , houses , meat , drinke , their God is their belly , and they minde earthly things , Phil. 3. 19.

Secondly , because when this fuell is taken away , the fire goes out , so doe mens hearts die when outward things are taken from them . When Nabal thought David might yet come , & take his goods , his heart died within him . For men live in the creatures , and out of them they die .

Thirdly , as fire is a consuming thing , Heb. 12. last . it leaves nothing but ashes : so are mens lusts , Iam. 4. 4. They ask to consume all upon their lusts . All the pleasures they have , nothing comes of them ; nothing of the strength they get by them : they doe all for themselves , and with themselves all dies .

Fourthly , fire is a devouring thing ; a whole world would not satisfie it , if it were let alone to burne on : And one day , this whole world you see shal be burnt up by fire , as a witch for entising men . Even such are mens desires after pleasures , unsatisfied they are ; and the more fuell is laid on , the more ye may lay on ; they enlarge their desire as the fire of hell , Hab. 2. 5.

Fistly , the pleasures which arise from the meeting and conjunction of this fuell , and their lusts are but as sparkes . Iob calls sparkes the sonnes of fire , being engendred by it upon fuell : as pleasures are the sonnes of your lusts , when the object and they lie and couple together : and they are not long lived , they are but as sparkes , they die as soone as begotten , Col. 2. 22. perish in the using ; and are but as the crackling of thornes , they soone goe out .

Sixtly , smoak accompany such fires , the fuell being muddy things : so doth much sorrow their comforts , Pro. 14. 13. and they goe out and end in smoake , as in the Text , lie downe in sorrow .

So that put these together , both that strange fire of their own righteousnesse , which is from , and in nature , unchanged ; and the kitching fire of outward comforts : these are the two maine hindrances that keepe all wicked men from Christ , and justification through him :

That whereas the convenant of grace hath these two maine promises in it :

First , that God himself ( who is the God of comfort ) will be an abundant reward , Gen. 17. 1 , 2. and so by faith we take him to be , and are divorced from all comforts else in comparison of him . And

Secondly , that Iesus Christ his Sonne is made the Lord our righteousnesse , Ier. 23. 6. and therefore ere we take him to be so to us , we must be emptied of all our owne righteousnesse by nature , that so God & Christ might be all in all to us . And therefore as the first & main work of grace consists both in emptying the heart , and bringing it to nothing in its owne righteousnesse : As also in regard of all outward comforts , that so no flesh might rejoyce in his sight . Answerably unto these two there are found two maine impediments in men by nature .

First , because in nature , they find some sparks of civill goodnesse , they rest in them , and take them for grace , and neglect Christ . And

Secondly , finding also in this world themselves to be warmed with many outward comforts , being encompassed about with sparks , they content themselves with these . Thus so long as that young man had righteousnesse of his owne , and possessions of his owne , he cared not for Christ , nor communion with him , nor righteousnesse from him . Well , but ( sayes Christ here ) flatter your selves with your own righteousnesse , and cheer your selves with your own sparks , and walk on . But know you will lie down in sorrow when the godly shall rest in their beds . Isa. 57. 2. You will lie bed-rid in hell ; or as a woman in travaile never to rise again .

FINIS .