the whole though more principally the one in that former part of the words and the other in the later yet so as both are alike made The royalty of God which is the thing we have in hand Neither needs it stumble any that this is attributed to the word of God of which he seems to speak for that is all one to ascribe it unto God for as where the word of a King is there is power sayes Solomon Eccles 8. 4. so where the word of God is there is the power of God so is it here to be understood and therefore as in other Scriptures his word is said to create by it the heavens to be establisht c. also Gal. 3. 8. in the like phrase of speech the Scripture is said to foresee that is God foresaw who writ the Scripture so also here to know and wound the heart Which to be the Apostles expresse intention here appears by the connexion of the 12. and 13. verses For whereas ver 12. he begins with attributing this power unto the word yet in the end hee closeth his speech with transferring all that was said thereof upon God himselfe ver 13. with whom we have to doe To open the words a little more largely so as to clear this assertion out of them which it is necessary to premise The words are For the word of God is quick and powerfull and sharper then any two edged sword piercing to the dividing asunder of soule and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart neither is there any creature that is not manifest in his sight but all things are naked and opened to the eyes of him with whom wee have to doe And first of that sole searching power of the soul in this Chapter and of that other the sole wounding power of the conscience in the next Chap. we shal have the like occasion to premise For the present that searching examining judging power of the word now in hand he expresseth by an allusion to the anatomy of bodies which then though not so frequently as now was yet in use or else to the cutting up of the sacrifices whether those of the Iews or as it was used among the heathen especially by the Soothsayers who curiously searched into every inward part as we find in the Prophet Ezek. 21. 21. and his similitude stands then that looke what the entrailes are to a sharp sword or Sacrificers knife or the like instruments of Anatomy in a strong and skilfull hand such are all the most inward and secret parts of the heart even those which are most difficult to be divided unto this sword in Gods hand when hee is pleased to use it to search the heart and reynes and to discover and bring forth to judgement the secrets thereof Hee can use this sword not onely to unrip strip off the outward cloathes of outward and formall actions and so present the soule naked as his expression is ver 13. nor only to 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 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 t is there that is Knows what is in man as the Apostle speaks 1 Cor. 2. 11. which yet when it doth so it is not by an innate light but with Gods candle as Solomons expression there is that is by the word and the light thereof set up by him in it So here the word under another similitude namely of a sword is said to cut up and to discover all within those severall regions And in the Spirit it is said to discover what can be imagined most retired and withdrawne and so lockt up as no eye could finde it out which he expresseth by mentioning such parts as are most inwardly seated of all other the marrow which wee know is inclosed within the bones and the joynts or ligaments by which the joynts are knit and move these it unbares and discovers also Both which hee interprets in the next words and is a discoverer of the thoughts and intentions of the heart which are a more plain interpretation of what he had expressed by those two metaphors The utmost intention and end in all our actions that is as the marrow because as the marrow gives moisture to the bones so by these our ends all our purposes and resolutions by which we are supported in all our actions are strengthned and confirmed and then our devising thoughts or plottings our contrivements and machinations those by which wee artificially doe connect and hang together many joynts of meanes to accomplish and bring to passe our intentions which thoughts of all other we strive to hide and conceale these are as the joynts or
somewhat common to us men each of other they have a further and and more neere way of knowing the acts of the reasonable powers the understanding and will then we men can have even as they have also a way of communicating their thoughts to us in a more intimate close secret manner yet still such as falls short of an intuitive knowledge of them they can goe into a roome further then wee and into a roome which is next the privy chamber which yet remaines fast lockt up unto them As their power in all other things reacheth a degree higher then ours so in this also To open this a little Those reasonable powers and faculties in us the understanding and the will the immediate immanent acts of which are thus in themselves fast lockt up being yet in this life drencht in the body and bodily organs upon which their working doth depend As 1. The understanding is joyned to the fancy which makes parelii and resemblances and shadowes of those thoughts the minde secretly conceives and formes so as scarce any thoughts doe stir but the fancie imitates them and acts them as far as it is able And 2. The will also is conjoyned with the affections which are drencht and shew themselves in bodily organs and spirits so as not any motion of the will puts it self forth but more or lesse some affections of the bodie doe stirre with it and therefore affections are as well defined by their motion in the body as by their seat in the will it selfe As when anger is defined ira est ebullitio sanguinis circa cor a boiling of bloud about the heart and affections are but the flowings and reflowings of spirits to and from the heart Now both these both phantasmes and passions all divines doe grant that the devills may know and that to know them they have a nearer accesse to us then men can have each to other yea and that they may discern them intuirivè as we do things which are present before us how else should they worke upon fancy and otherwise there were no diabolicall dreames nor angelicall neither caused by good angels But we finde that a good angell dictated to Ioseph a great article of faith Christs divinity and nativity it was done in a dreame and therefore to his fancy So they inspired the Sibylls and dictated prophecies as was said And so the evill angells prompted Sauls fancy And this they doe not by creating new species and images but evocando calling forth the images there already For the images of things in the fancy being corporeall species they can no more beget a new corporeall image then they can make a body anew And therefore all the power of the angels cannot cause a blinde man to dreame of colours And therefore their way in communicating their suggestions to us herein must be by discerning the species to wit of all words heard or read that lye in the fancy already and so by ordering and composing them even as a Compositor in printing doth his letters that lye confused afore him into words and sentences to represent to the readers eye what hee would have read by him So he to the understanding which naturally prints off from the fancy what ever is in it as fast as he doth set them And by the like reason that he can call them forth and so view the species and images laid up there already to set them thus as he pleaseth by the same reason it must be supposed that he is as able to discerne any of them in the fancy at any time then when reason it selfe calls up any of them and maketh use of them as it doth when ever it sets it selfe to thinke or muse and these and all operations of the sensitive powers they may view and see as truly for ought I know and as intuitively even as wee see colours and species of things in the eye of a man So as these evill angels may when God permits get into the head and see all the images and species in the fancy and those that are in direct conjunction with the understanding which it is then thinking and musing of even as a man doth what images are in the apple of the eye of another man and so by discerning those phantasmes which the understanding actually then vieweth and makes use of he may then judge what the minde is musing of And againe as wee discerne mens passions when they dye and affect the outward parts as if shame dyes the face red and feare paints it white so may the angels more secretly discerne the motion of them within which is the cause of this alteration without they can goe further and see the inward commotion of the spirits in our inward parts even in their channels and springs in that bodily heart we cary within us and in the veines and arteries and so know what affections are stirring And this is evident by this in that they are also able to worke upon these passions Now their power of working on the affections ariseth from their knowing them and skill to move and stir those spirits and humours electively wherein these passions are seated And herein their power of discerning us exceeds that in us men in discerning other men as that of communicating their mindes to us also doth For as they can communicate secretly by fancy it selfe we but by outward words and signes to the outward senses of others so they can discern more secretly what is in the fancy and not only what appeares in the outward parts which is yet but a roome further that they get into which we men cannot come to so as they can discern the least rising of the tide the least turn of the streame of affections in our veines and in the corporeall heart Satan can discerne those lesser aguish fits of passion that accompanies any act of the will which men discerne not But of this great and necessary quaere as also how by meanes of this he communicates all his temptations to us more largely in an Appendix to bee annexed to this Treatise CHAP. IX How able Satan is to worke upon that third principle The passions and corrupt affections and bring home his false conclusions with terrours THus we have seene how able Satan is to work upon those two forementioned principles of carnall reason and abuse it with false Majors and also upon conscience in laying our sinnes to our charge with mis-representations of our estates It remaines now onely that we shew how hee can stirre and worke upon the passions and corrupt affections in us and make use of them and so set on all those false conclusions That wee are hypocrites thence deduced with hideous and horrid feares and terrours And hence § 1. as hee is called a Serpent as was said That Satan can raise up terrors for slights and cunning reasonings and wiles So likewise a Lion of all beasts the strongest Esay 38. 13. A roaring Lion of
principles in us first on carnall reason p. 56 § 1. Satans abilities to invent falfe reasonings p. 57 Encreased by so long a time of experience ibid. And his continuall exercise in this great controversie in all ages p. 58 Which of all controversies is the most subtile and intricate ibid. § 2. Satan knowes how to suit his falfe reasoning to all sorts of beleevers p. 57 The conditions of men are exceeding various and so are capable of severall sorts of temptations p. 60 Satan fitly knowes how to apply his temptations unto those various conditions p. 62 § 3. Satan is able indiscernably to communicate the most spirituall false reasonings and in such a maner as to make them take with us 62 1. To suggest even the most subtile and abstracted reasonings about things spirituall ibid. 2. To suggest them in such a maner as to deceive us p. 65 § 4. Satan is able to continue the dispute and often to make replyes to answers made to his false reasonings p. 67 Chap. 8. That Satan is able to worke upon that other corrupt principle in us Guilt of conscience both how farre hee is able to know matter by us in objecting against us as also to set on and work upon the guilt and erroneousnesse of the conscience p. 70 A difference betweene Satans sifting us in temptation and the holy Ghosts searching us p. 73 § 1. How Satan is an accuser by charging the guilt of sinne upon the conscience p. 74 And workes upon the injudiciousnesse of the conscience p. 77 § 2. This quaere discussed how Satan may know matter against us to accuse us of p. 78 A caution premised that it is Gods sole prerogative to know the heart p. 79 1. In generall Satan might lay to our charge though in particular he know little by us p. 86 1. In that he knowes what corruptions are in all mens hearts he might by guesse object them to everyone 2. By casting in a jealous thought from some one particular he knowes hee might set the heart aworke to examine all the rest 2. More particularly 1. Hee may know all that another man can know of us p. 87 As all corporeall acts done by bodily substances p. 88 2. He sets himselfe to know what he can by us by study and diligence ibid. 3. He is or can be privy to all our vocall confession of our sins to God p. 89 4. He is or can be present at all times and places and so can accuse us 1. Of all grosse sins outwardly committed ibid. 2. Of neglect and deadnesse in duties p. 90 3. Of a mans bosome sin ibid. 5. From what hee sees outwardly hee can guesse at inward corruptions ibid. 3. Wayes p. 91 6. He may further view the images in the fancy and the passions and perturbatious of our affections in the body p. 92 How notwithstanding his knowledge falls short of knowing the heart p. 93 Chap. 9. How able Satan is to worke upon that third principle The passions and corrupt affections and bring home his false conclusions with terrours p. 97 § 1. That Satan can raise terrours ibid. A caution p. 99 § 2. That though hee cannot immediately wound the conscience yet 1. He can rake in those wounds the Spirit hath made p. 105 2. From the renewing the remembrance of those terrours impressed by the Spirit he can amaze the soule afresh with feare of worse ibid. 3. He can bring home all the threatnings made against hy pâ—â—rites c. ibid. And 4. when he goes about to doe this he can excite the passions of feare and trembling of Spirit p 109 Which when stirred all suggestions strike deeper into us p. 110 Chap. 10. The conclusion Seaven advantages in common which Satan hath over us in all these his dealings p. 111 1. That he can suggest frequently and familiarly ibid. 2. That hee can present his suggestions and false reasonings together at once p. 112 3. That he holds and keepes the thoughts and intentions of the minde fixt to them p. 113 4. That he sets on all with an imperious affirmation p. 113 5. That hee backs them also with terrours which is an argument to sense p. 115 6. That he suggests undiscerned ibid. 7. That we cannot avoid his suggesting to us p. 116 Chap. 11. The second generall head The Cases wherein God leaves his unto darknesse First Three cases extraordinary p. 118 The cases of two sorts ordinary extraordinary ibid. § 1. 1. Case extraordinary out of Gods sole prerogative ibid. 2. Case when God intends to make a man wise and able to comfort others p. 121 3. In case of abundance of revelations and comfort Either p. 123 1. After a man hath partooke of them ibid. 2. Before God doth dispense them p. 124 Chap. 12. The cases ordinary wherein God doth leave his in darknesse p. 125 A generall rule premised That God is exceeding various in these dispensations ibid. The cases 1. In case of carnall confidence which is either p. 128 1. In trusting to false signes together with true p. 129 2. Putting too much confidence upon signes with neglect of Christ ibid. 3. Neglect of going to Christ for upholding of graces p. 130 2. Case For neglecting opportunities of spirituall comforts ibid. 3. Case for not exercising our graces p. 131 4. In case of some grosse sinne Either 1. Against light p. 132 2. Not throughly humbled for p. 134 3. Though long since committed p. 138 The reason of all p. 139 5. In case of a stubborne spirit under outward afflictions p. 140 6. Case for deserting the truth when called to professe it p. 141 7. In case of unthankfulnes for former spirituall comforts enjoyed p. 143 Chap. 13. The third generall Head The ENDS for which God leaveth to darknesse First such as are drawne from God and his faithfulnesse c. p. 144 1. To shew Gods power and faithfulnesse in upholding and raising up a mans spirit againe ibid. § 2. The secondend to know the fellowship of Christs sufferings p. 140 § 3. To shew the different estate of Gods children here and hereafter p. 141 § 4. To shew the spring of all spirituall comforts and our dependance for them p. 143 Chap. 14. A second sort of Ends for the tryall and discovery of graces especially of Faith p. 144 Especially for the tryall of faith p. 146 1. Of all graces God tryes faith the most p. 153 2. Of all tryals this of darknesse is the greatest for 3. reasons ibid. Chap. 15. Sixe Ends more for the encreasing of severall graces and destroying of corruptions p. 156 1. To destroy corruption ibid. 2. To humble ibid. 3. To increase assurance in the event p. 157 4. The feare and obedience of God ibid. 5. To pray more and more earnestly ibid. 6. To prize the light of Gods countenance Part. 2. Vse 1. TO those that feare not God nor obey him what darknesse reserved for such page 1. Vse 2. To those that are translated from darknesse
depart which phrase would seeme to note out something externall God had took him aside into heaven and spoke wonderfull things to him and when he comes down again Satan must take him to taske and batter him the flesh would have growen proud if it had not beene thus beaten black and blew He had been in heaven and heard the language of Angels and Saints things not to be uttered and hee must heare by devils the language of hell This buffeting I take it was by Satanicall injections Secondly before God doth dispence great revelations and comforts hee doth sometimes desert And as before great distresses which he meanes to leade his children into hee fills their hearts with joy unspeakable and glorious to strengthen them against the approaching conflict thus God to hearten his Sonne against that great agony in the garden and combate on the Crosse transfigureth him on the Mount first So on the contrary sometimes before great revelations and comforts to make them sweet and the more welcome God useth to withdraw himselfe then most thereby preparing the heart for them as Physitians doe the body for cordials The greatest spring-tide of comfort comes in upon the lowest ebb of distresse Distresse enlargeth the heart and makes it gaspe and thirst after comfort the more and so is made more capable of consolation for that rule is true 2 Cor. 1. 5. That as sufferings abound so comforts shall abound also CHAP. XII The cases ordinary wherein God doth leave His in darknesse NOw secondly we come to the more ordinary cases wherein God usually dispenseth light and darknesse A generall rule premised That God is various in these dispensations Ere I name particulars I will premise concerning them this generall rule Wee shall finde that God goes not constantly by the same rule in the dispensation of them so as no man can say that in such and such cases God will and doth certainely desert men or that hee alwayes doth so but is various in his dealings herein For some men hee leaves for a while in darknesse in and upon and immediatly after their conversion their sunne riseth in an eclipse and continueth so till none yea till their night on the contrary towards others sometimes he never shines in more comforts on them then at their first conversion againe some hee deserts upon a grosse sinne committed to others he never reveales himselfe more at any time then after a grosse sinne humbled for and repented of thereby to shew the freenesse of his grace So likewise some that have lesse grace and have lived more loosely he fits their sailes at death and they have abundant entrance with full saile into the Kingdome of Christ others that have walkt more strictly with God and whose ends you would expect should be most glorious he leaves to feares and doubts and their Sunne doth set in a cloud And the reasons why God is thus vaious in these his dealings is both because spiritual comforts tend not simply ad esse but bene esse not to the absolute being of a Christian but his comfortable well-being and also because in respect of their dispensation they are to be reckoned in the ranke of temporall rewards and though light and assurance is not an earthly but an heavenly blessing yet it is but a temporary blessing and therefore as the promises of temporall good things are not absolute no more are the promises to give assurance to a beleever absolute as to give him heaven and salvation are So likewise on the contrary darknesse and distresse of conscience is but a temporall chastisement as outward crosses are differing from them onely in the matter of them the one being conversant about things of the outward man this of the inward namely a mans spirituall estate Hence therefore in the dispensation of both though God alwayes goes by some rule as in all other dealings of his yet so as hee varies and deales differently with his children therein as he doth in dispensing outward prosperity and adversity Setting the one against the other to the end that man should finde nothing after him as Solomon sayes Eccles 7. 14. that is gives such crosse and contrary opposite instances in both kindes that men might not finde him out in these wayes or trace him as the phrase is Rom. 9. ult not so as to say certainly and infallibly what he meanes to doe in such and such cases Indeed in the world to come he makes even with all the world how differing soever his dispensations of rewards or punishments have been here and what is behinde hand to any one he then payes with respect to what they have received Thus in matter of spituall joy and assurance God may vouchsafe it to one that hath not feared and obeyed him so much as one that walkes in darknesse but then if any one hath received more earnest pennies aforehand and hath not walkt answerably God considers it as an aggravation of his sinne as he did in Solomon whose sinne is aggravated by this 1 Kings 11. 9 10. that he sinned against God who had appeared to him twice Otherwise if these comforts make a man in any proportion to such cost more fruitful then others are I see not but that God who crownes his owne graces will reward them the more this being one meanes sanctified to some to work more grace as afflictions are to others Thus it is in like maner in desertings distresse of minde they being a temporall punishment God is as various in them So as one of more grace or whom God entends more grace unto shall be afflicted and forsaken when one of lesse shall raigne as a King as it is said of the Corinthians in case of worldly prosperity So hee shall have peace and liberty of minde triumph over Satan and hell 1 Cor. 4. 9 10. and discomfort when Apostles in comparison that is men eminent in grace are in respect of spirituall conflicts made spectacles to angells and men This rule premised the ordinary cases follow First 1. Case in case of carnall confidence In case of carnall confidence thus Psal 30. David had beene in great distresse of minde for a while as appeares by what is said ver 3 and 5. that though heavinesse be over-night yet joy commeth in the morning and in this sun-shine David lookes about him and sees never a cloud appeare in view that might againe eclipse his comfort then he grew confident upon no other 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 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
there are such troubles and learne not to censure others when they are in this condition thou walkest in the light and thou seest another in the dungeon he may be dearer to God then thou It was Iobs friends fault who having not had experience of such a condition in themselves concluded he was an hypocrite if you thus judge then as Asaph sayes You condemne the generation of the Iust Psal 73. 13 14. And herein Satan also is gratified the strict wayes of grace scandalized If God use his children thus Curse God and die sayes Iobs wife and so the foolish men and women of the world Fourthly 4. To feare God the more passe your soiourning here in feare and serve him with feare 1 Pet. 1. 17. For even our God is a consuming fire Heb. 12. ult Keepe thy heart in awe with the knowledge of such an estate this kept Iob in awe and made him so strict a man al his dayes reade the thirty first Chapter throughout and you shall see what a righteous man he was and then see the reason of all ver 23. Destruction from the Lord was a terrour to me and to the same purpose also Chapter 4. ver ult he sayes that he had alwayes feared that which now had befallen him wherof the distresse of his Spirit was the greatest evill this he feared might befall him when he had most assurance Lastly 5. Be thankfull God hath spared thee be thankfull that God spares thee haply thy body is weake and he knowes thou art but flesh and so stirres not up all his wrath if he should fall on thee as on others it would destroy thee But consider that thou hadst a stone in thy heart as well as any other hath God cured it by gentle 〈◊〉 and so dissolved it and caried it away when as he hath cut others and bound them and put them to much paine in taking of it out Oh be thankfull You that are healthfull and have strong bodies are you not thankfull when you see others sick and 〈◊〉 bedrid roaring of the Stone Toothach Gout whereof you are free ought you not to be much more for the healthfulnesse of your spirits cheerefulnesse being the marrow of them when as others are sicke as the expression is Esay 33. ult for want of assurance that their sins are forgiven others 〈◊〉 all day as on a rack and are distracted almost out of their wits and even themselves are a burthen to themselves Oh be thankfull that it is not so with you USE 3. WHo is among you that fearth the Lord To those that have beene in darknesse and are now recovered out of it and hath been in darknesse but now is out of that eclipse and walkes in the light againe you who have beene in the dungeon and have beene set free againe who have had the wounds of your spirit healed your soules raised from the nether most hell when they drew nigh to the grave and have found a ransome Iob 33. learne you duty also First to be thankfull to God and Iesus Christ and to love the more To be thankfull to God and Christ for you know and have tasted what he did for you you know how bitter a few sippes of the cup was which he dranke off and took down and therefore must needs love him more You also have more experience of Gods power and faithfulnesse and what a miracle God hath wrought in raising you up againe He hath shewne you wonders among the dead as Heman speakes Bee thankfull Thus David in Psal 116. ver 3 4. compared with the first verse I love the Lord and why The sorrows of death compassed mee the paines of hell got hold upon mee I found trouble and sorow I was brought low and he helped me Secondly 2. To pitty others in that condition learne to pitty others in that condition Who can doe it better then you that have experience of the like If you heare of any soule in distresse it is expected of you to pray for him more then of another Heb. 2. ult Christ learnt to pitty us in all our infirmities the more by bearing out infirmities himselfe to that end God raised you up that you might be able to comfort others with the comforts you have received 2 Cor. 1. 4. and might pray for them Therefore Isay 57. 17. when any poore soule is smitten God as is there said is moved to restore him againe for his mourners sakes as well as his owne Thirdly 3. Declare what God hath done for you declare what God hath done for you you have beene in hell give warning to others from comming there 1 Cor. 5. 11. We knowing the terrour of the Lord perswade men If the rich man had come from hell what stories would he have told to have scared all his brethren tell you the like You have seene the wonders of God in the Deeps And give warning unto others now you are a shore tell men of the rocks and shelves and stormes they are like to meet with in such and such courses of uncleannesse worldlinesse c. David sayes when he should have once his bones that were broken healed againe Psal 51. that then he would teach sinners Gods wayes Fourthly 4. Take heed of such sinnes as may bring you into such a condition againe take heed of what may prove the 〈◊〉 of such a condition The devill may come and cast you into your old fits if he finde the same materials to work upon such as grosse sinnes acts of uncleannesse lying unjust dealing c. You know what brought David to his broken bones and likewise take heed of performing duties formally coldly and in hypocrisie and of resting in them which are but as a hollow tooth â—s Solomon speaken that is broken Prov. 25. 19. better out of the head then in these any cause the tooth ach againe Take heed of sinning against light if the devill found no such things in you he should not trouble you So also get 〈◊〉 straggling doubts answered 〈◊〉 them not lie neglected they may come in together one day and make an army though severall and apart as they now rise in your consciences scattered you can despise and neglect them USE 4. The fourth and maine use to such as feare God and walke in Darknesse THen 4. 〈…〉 fortlesse their spirits dead and hard doe call Gods love and their owne estates into question Especially if they were in the Sunshine afore but now sit in the valley of the shadow of death If dandled in Gods lap afore and kist now to bee lasht with terrours and his sharpest rods and on the tendrest place the conscience to have their songs in the night turned into writing bitter things against them how bitter is it to them Once they say they could never come to the throne of grace but their hearts were welcomed their heads stroakt and they went seldome away