CHAP. I.

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 [...] [Page 4] [...] [Page 5] [Page 6] 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, 4 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.

1 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 [Page 7] 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, 2 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 [Page 8] 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 [Page 9] 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 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 [Page 10] 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, [Page 11] 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 [Page 12] 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.

2 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.

2 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 [Page 13] 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 Star­light 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 3 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 [Page 14] 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?

[Page 15] 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, [Page 16] 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 2 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 1 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.

[Page 17] Secondly, those in darknesse are apt to stumble 2 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 3 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.

HAving thus explicated and proved this, that this doth, and may befall one who truely feares the [Page 18] Lord: for the more full clearing of it, I will fur­ther shew.

1 First, the efficient causes.

2 Secondly, the cases, wherein.

3 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.

1 First, Gods Spirit.

2 Secondly, a mans owne guilty and fearefull heart.

3 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 [Page 19] 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.

[Page 20] 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 [Page 21] 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 represēt 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 [Page 22] 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 [Page 23] 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 [Page 24] 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.

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 [Page 25] 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 [Page 26] 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.

[Page 27] 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 heaven­ward 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 [Page 28] 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.

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 [Page 30] 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? [Page 31] 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; [Page 32] 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 [Page 33] 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 [Page 34] 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 [Page 35] 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 cōtradict 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 [Page 36] 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, [Page 37] 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, [Page 38] 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 [Page 39] 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 [Page 40] 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 [Page 41] 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 [Page 42] 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 cōsciences 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 [Page 43] 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.

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, [Page 45] 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.

CHAP. VII.

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 [Page 57] 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, out­witted 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; [Page 58] 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 [Page 59] 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, [Page 60] 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 [Page 61] 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 [Page 62] 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 1 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 [Page 63] 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 tēptations 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 [Page 64] 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 [...]. [Page 65] 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, 2 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 [Page 66] 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 [Page 67] 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; [Page 68] 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 thē 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 [Page 69] 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 tēptations 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.

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, [Page 71] 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 belōg 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, frō 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 [Page 72] 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, [Page 73] 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 [Page 74] 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 [Page 75] 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 thē, 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) [Page 76] 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 [Page 77] 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 [Page 78] 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 [Page 79] 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: [Page 80] 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 [Page 81] 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 [Page 82] 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 flea 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 [Page 83] 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 frō 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 chābers, (as tis 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 [Page 84] 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, [Page 85] 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 [Page 86] 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 [Page 87] 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, [Page 88] 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 [Page 89] 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 [Page 90] 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 out­vvardly, he may guesse at in­vvard 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 [Page 91] 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, 1 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 2 countenance and behaviour, men are often dis­cerned; by the like may satan see into us. Thus Ioab discerned Davids pride in his commād 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 3 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 [Page 92] 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 thē, 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 [Page 93] 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 [Page 94] 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 [Page 95] 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.

[Page 96] 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 [Page 97] meanes of this he communicates all his tempta­tions to us, more largely, in an Appendix to bee annexed to this Treatise.

CHAP. IX.

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 [Page 98] 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 aforemētioned, 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 thē, 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 [Page 99] 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 [Page 100] 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, frō whence we might argue, and feare the stroke of that [...] in this hād, 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 [Page 101] 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 cōpared 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 [...] [Page 100] [...] [Page 101] [Page 102] him; So also, that they have in a readinesse to a­venge all disobedience. v. 6. in thē 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, [Page 103] 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 [Page 104] 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 [Page 105] 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 [Page 106] 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 [Page 107] 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 thē 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 [Page 108] 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 strēgth 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 [Page 109] 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 [Page 110] 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 tēpers; 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; [Page 111] 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.

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 [Page 112] 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 [Page 113] 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 [Page 114] 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, [Page 115] 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 instructiōs, Iob 33. 16. with impressiōs of joy, &c. so doth Satan his temptations with impres­sions of feare and disquietment. If a man hath a [Page 116] 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 gottē 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 [Page 117] 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.

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 [Page 119] 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 [Page 120] 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 [Page 121] 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 2 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 [Page 122] 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 [Page 123] 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 [Page 124] 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.

2 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 [Page 125] 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.

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 [Page 126] 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 [Page 127] 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. [Page 128] 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 groūd 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 [Page 129] 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 evi­dēces to shew for it; who yet together w ^th 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, [Page 130] 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 [Page 131] 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 [Page 132] fruit of righteousnesse, yet is never without it.

4 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.

1 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 [Page 133] 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) [Page 134] 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, [Page 135] 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 [Page 136] 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, [Page 137] 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 [Page 138] 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 apprehensiōs of the pardō of thē; & 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 [Page 139] 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 [Page 140] 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 [Page 141] 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 [Page 142] 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 thē; & then they recovering Gods favour again, upon repētance & 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 [Page 143] 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 cōmon esteeme of it. And in this case God withdrawes those cō ­forts, 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.

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 demōstration of that power? not simply in raising his body up againe; that was no [Page 139] 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 [...] [Page 144] [...] [Page 139] [Page 140] 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 [Page 141] 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 [Page 142] 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 portiō, 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 [...], [Page 143] 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 [...] [Page 142] [...] [Page 143] [Page 144] 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.

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. w ^ch 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 [Page 145] 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, [Page 146] 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 [Page 153] 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 1 is a mans God.] These speak the direct contrary to what faith endeavours to apprehend, and that directly, and not by consequence onely. Again, 2 other temptations are easily borne, and answe­red whilest the assurance of Gods favour re­maines unshaken; it answers them all, and shakes [...] [Page 146] [...] [Page 153] [Page 154] 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.

3 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 [Page 155] 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.

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 [Page 157] 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 [Page 158] 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.