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
A CHILDE OF LIGHT WALKING IN DARKNESSE OR A TREATISE Shewing The Causes by which The Cases wherein The Ends for which God leaves his children to distresse of conscience TOGETHER WITH DIRECTIONS HOW TO COME FORTH OF SVCH A CONDITION With other OBSERVATIONS upon Esay 50. 10 and 11. verses BY THO GOODWIN B. D. IOB 34. 29. When he hideth his face who can behold him Printed at London by M. F. for R. Dawlman and L. F. at the Brazen Serpent in Pauls Church-yard 1636. HONORATISSIMO DOMINO ROBERTO DOMINO BROOKE BARONI BROOKE de BEAUCHAMPCOURT HEROI EXIMII ACVMINIS SVMMI CANDORIS PIETATIS AC LITERARUM CULTORI FAUTORIQUE OPELLAM HANC LABORANTIS CONSCIENTIAE CONSOLATORIAM IN PERPETVAE OBSERVANTIAE TESTIMONIVM DO DICO CONSECRO THOMAS GOODVVIN To the Reader THat which drew these Sermons from mee next to thy good was to right my selfe They were first preached eight yeares since and some notes thereof were to say no more dispersed into the hands of many to my prejudice They are here presented as they were preached with little alteration or addition in method style or matter Onely to make up the Treatise more compleat I entirely added against the publishing thereof that whole discourse about Satans part and hand in these desertions beginning at Chap. 6. In handling which I trust I have not at all incurred that severe increpation of the Apostle against curious speculations about angels Col. 2. 18. of intruding into those things which I have not seen ground and warrant for in the word Sure I am I have endeavoured to follow the Schoole in their Labyrinths herein no further then I found a Clue of Scripture and right reason clearely guiding and warranting my way Without which I account the wayes of this old and winding Serpent in his communications to us to be as Solomon speakes Prov. 30. 18 19. Like the way of a Serpent upon a stone hidden and past tracing or finding out And lest any of the weaker readers especially those in distresse to whom more speculative and doctrinall discourses though about things practicall prove usually tedious and unpleasing should in reading that peece be discouraged at the first My advertisement is that if they finde that part of the way craggy or tyresome which I hope they will not they would divert out of it and come in againe at Chap. 11. from whence to the end they shall finde what is more accommodate to their understandings and conditions and more practically speaking to your distresse The blessing of heaven goe with it THO GOODVVIN THE TABLE Part. 1. A Paraphrase upon the words page 1. Chap. 1. The first and maine observation That a childe of God may walke in darknesse p. 5 § 1. What it is to walke in darknesse ibid. That thereby here is not meant ibid. 1. Insin ibid. 2. In ignorance p. 6 But in sorrow and discomfort ibid 1. And that not of outward afflictions onely ibid. 2. But chiefly inward from the want of the sense of Gods favour p. 7 Proved by 3. Reasons ibid. Chap. 2. The particulars of that distresse as contained in those two phrases Walking in darknesse Having no light p. 9 1. What the condition of such an one is ibid. § 1. As exprest 1. By having no light p 9. Light distinct from faith ibid A threefold light added to faith to cause assurance p. 10 1. The immediate light of Gods countenance ibid. Which a belever may want ibid. Proved p. 11 And how the want of it may stand with Gods love still continued and with the reall influence of his grace p. 12 2. The light of present graces ibid Which hee also may want p. 13 Or 3. Light may bee taken for the remembrance of former graces and evidences ibid. Which he may want p. 14 The reason of both ibid. How grace may be exercised and not discerned p. 15 The reason ibid. § 2. What his condition is as expressed by walking in darknesse 1. To bee in doubt what will become of him p. 16 2. Stumbling at all comforts p. 17 3. Filled with terrours ibid. Chap. 3. The efficient causes of this distresse First the Spirit Whether he hath any hand therein and how farre ibid. The efficient causes of this distresse three § 1. The Spirit not the cause of doubting and despairing thoughts p. 18 § 2. Yet the Spirit hath some hand in the distresse p. 20 1. Privative by withdrawing his testimony ibid. 2. Positive in 2. things p. 21 1. By representing God angry through immediate impression of wrath on the conscience ibid. 2. By shaking over us the threatnings of eternall wrath p. 22 Chap. 4. How Satan and our hearts encrease this darknesse and distresse by false conclusions from the Spirits worke illustrated by the like in the illumination of temporaries The Spirits worke in both compared p. 24 Chap. 5. The second efficient cause of this darknesse Our owne Hearts The principles therein which are the causes thereof p. 29 § 1. By reason of our weaknesse as we are creatures ibid. § 2. Of an innate darknesse as we are sinfull creatures p. 30 § 3. Of carnall reason p. 31 Which as in men unregenerate doth reason for their bad estate So in the regenerate against the goodnesse of their estates p. 32 How potent and prevalent carnall reason is with us p. 34 And how desperate an enemy unto faith and the reason of it p. 35 The great advantage carnall reason hath in time of desertion p. 37 § 4. Of corrupt affections which joyne with carnall reason in this as jealousie suspition c. ibid. The rise of them and of their working in the heart p. 39 § 5. The guilt in our owne consciences remaining in part defiled p. 41 Chap. 6. The third efficient cause Satan His speciall malice in this temptation commission accesse to and advantage over us in this temptation by reason of the darknesse in us p. 44 Foure things in generall premised to explaine Satans working herein p. 45 § 1. Satan hath a speciall inclination to this kinde of temptation ibid. The reasons p. 47 § 2. God may and doth give up his child into Satans hands and permit him thus to tempt him p. 48 Which permission is granted him either 1. At Satans owne motion and request p. 49 2. Vpon the ordinance of excommunication ibid. Or 3. When that ordinance is neglected in case of some grosse sinne p. 51 Yet this permission is with difference from that giving up of wicked men to Satan p. 51 § 3. How able Satan is to tempt p. 52 § 4. That the exercise of this his power is much from the darknesse in us p. 53 A double advantage that Satan hath over us in the exercise of his power in tempting us p. 54 1. Of more neare and intimate accesse to suggest inwardly to our spirits ibid. 2. Of fit matter and fuell in our spirits to worke upon p. 55 Chap. 7. More particularly how Satan workes upon those three
face had beene hid from him ver 47. And the like was Hemans case and this also long even from his youth up Psal 88. 14 15. So from Iob Iob 13. 24. yea and from Christ himselfe My God my God why hast thou forsaken me But concerning this Quest you will aske how can this dealing of his stand with his everlasting love And how the want of it may stand with continued notwithstanding to the soule that hee should deale so with one he loves but especially how it may stand with the reall influence of his grace powerfully enabling the soule all that while to goe on to feare and obey him For the first Answ it may stand with his everlasting love Gods love still continued and God may be his God still as the Text tells us so Esa 54. 8. For a moment I have hid my face but with everlasting kindnesse will I have mercy on thee It is but hiding his face and concealing his love as David concealed his love from Absalom when his bowels yearned towards him and God takes the liberty that other fathers have to shut His children out of his presence when he is angry and it is but for a moment that is in comparison of eternity though happily it should be thus with him during a mans whole life and he therefore takes liberty to doe it because he hath such an eternity of time to reveale his kindnesse in time enough for kisses and embraces and to poure forth his love in And for the second the reall gracious influences and effects of his favour may be continued and with the reall influence of grace upholding strengthening and carying on the soule still to obey and feare him whilest he yet conceales his favour For when Christ complained My God my God why hast thou forsaken me Deus se communicat vel qua beatus vel qua sanctus qua beatus gaudium gloriam qua sanctus gratiam Virumque voluntariè ideoque non utrumque simul necessario when as great an eclipse in regard of the light of Gods countenance was upon his spirit as was upon the earth yet hee never more obeyed God was never stronglier supported then at that time for then he was obeying to the death Like as wee see that when the Sunne is eclipsed though the earth wants the light of it yet not the influence thereof for the metals which are engendred in the bottome of the earth are concocted by the Sunne so as though the light of the Sunne comes not to them yet the influence and vertue of it doth and altereth and changeth them So doth Gods favour visit mens hearts in the power heate and vigorous influence of his grace when the light and comfort of it doth not but is intercluded The second light which God vouchsafeth his people ordinarily to help and â—eeke out their faith Light is of present graces is the sight and comfort of their owne graces unto which so many promises belong as of their love to his people feare of his name desire to obey him So that often when the Sunne is set yet Star-light appeares that is though that other the immediate presence and evidence of his favour shines not on the soule yet his graces therein appeare as tokens of that his love so as the soule knowes that there is a Sunne still that gives light to these Starres though it sees it not as in the night we know that there is a Sunne in another Horizon because the Starres we see have their light from it and we are sure that it will arise againe to us Now a soule that hath true grace in it which he also may want and goes on to obey God may also want light to see these his graces and looke upon his owne heart as empty of all And as they in the storme Acts 27. 20. so he in temptation may come to have neither Sun-light nor Star-light no light as in the Text. Thus Esay 63. 17. the Church there complaines that God had hardned them from his feare they were affraid feeling their hearts so hard that the feare of God was wanting which yet was there for they complaine of the want of it But yet thirdly though hee want the present light of Gods countenance Light may be taken for the remembrance of former graces and evidences and the sight of present graces yet he may have a comfortable remembrance of what once afore he had still left and so long is not utterly left in darknesse Therefore further know that the state of one that feares God and obeyes him may be such as he may have no comfortable light or remembrance of what grace c. formerly he had 2 Pet. 1. 9. One that hath true grace in him onely lackes the exercise of them for I take it that place is to be understood of a regenerate man because he was purged from sinne and is now said to lack grace because he doth not use it for idem est non habere non uti a man is said not to have that which he doth not use when he ought to use it especially in things whose worth lies wholly in use and imployment for it is as good as if he had it not now which he may want such a man may fall into such a blindnesse that he cannot see afarre off and so forgets his former assurance that he was purged from his old sins Yea it may be calls all into question Thus David in the 30. Psal 6 7. though his heart was but even now a little afore full of joy and assurance of Gods favour yet God did but hide his face and all was gone I was troubled sayes hee hee was thus blinde and could not see what was but a little past him as it is with men in a mist And the reason of these two last assertions is as evident as the experience thereof The reason of both For graces in us shine but with a borrowed light as the Starres doe with a light borrowed from the Sunne So that unlesse God will shine secretly and give light to thy graces and irradiate them thy graces will not appeare to comfort thee nor be at all a witnesse of Gods favour to assure thee For our spirit that is our graces never witnesse alone but if Gods Spirit joyneth not in testimony therewith it is silent The Spirit of God witnesseth with our spirits Rom. 8. 16. Now therefore when God hath withdrawne his testimony then the testimony of our hearts and of our owne graces hath no force in it But you will say Quest can a man have the exercise of grace and not know it Feare God c. and not discerne it Yes Answ and some graces may then be as much exercised in the heart as at any other time He may feare God as truely How grace may be exercised when not discerned and as much as ever and yet this feare have no
light in it to discover it selfe to him it may be in the heart in esse operari when not in cognosci it may have a being and a working there when not in thy apprehension The reason is The reason because as the influence of Gods favour may be really in the heart when the sense sight and light of it is withdrawne as was said before so the power of grace may in like maner bee in the heart when the light and comfort thereof is wanting And although it is true that every man having the power of reflecting upon his owne actions can discerne what thoughts are in him and what affections and can tell for the matter of them what he thinkes on and that he is grieved c. But yet so as he may still question whether those thoughts be acts of true and unfeigned faith and whether those affections of sorow for sin c. be sanctified affections holy and genuine and spirituall affections And the reason of the difference is because though the naturall spirit which is in a man knowes the things of a man as the Apostle hath it 1 Cor. 2. 11. that is his owne thoughts c. understanding them physically as they are acts of a man yet what is the true goodnesse of them morally Ierem. 17. in discerning This the spirit of a man is deceitfull and cannot know it without the supernaturall light of the Spirit of God who as he is the giver and actor of that grace in us so is given of God that we might know the things which are given us of God 1 Cor. 2. 8. 12. Light is sowen for the righteous and joy for the upright sayes the Psalmist Grace and the exercise of it is the seed which they continually scatter but light and joy is the crop that is to be reaped This seed often lies hid long though it will come up in the end Thus light or joy may be severed from grace and the comfort of it from the power of it Secondly §. 2. let us further consider the other phrase and what is intimated thereby to bee his condition What his condition is as exprest by walking in darknesse when as it is said he walkes in darknesse First to walke in darknesse implies to be in doubt whither to goe so Iohn 12. 35. Hee that walkes in darknesse knowes not whither he goes And thus the soule of one that feares God To be in doubt what will become of him may bee filled with doubts whether God will ever be mercifull to him yea or no and not know what God meanes to doe with him whether he shall goe to heaven or hell Psal 77. 7 8 9. Will the Lord be mercifull which speeches are spoken doubtingly for ver 10. hee sayes this was his infirmity to call this into question So Heman Psal 88. 5 6 11 12. Hee thought himselfe as one that was in hell Free among the dead that is as one admitted into the company of them there ver 5. free of that company as you use to say and of the number of those whom God no more remembred in such darknesse was he ver 6. And to raise him out of that condition was a thing hee doubted whether God would ever doe ver 10 11 12. Wilt thou shew wonders to the dead shall thy wonders be declared in the grave that is did God ever shew mercy to one that was in the same state that they in hell are in which is my state now yea so as to be out of hope So Lamen 3. 18. My hope is perished from the Lord. Secondly those in darknesse are apt to stumble at every thing Stumbling at all comforâ—s So Esay 59. 10. One effect of darknesse mentioned there is to stumble at noone day So take a soule that is left in darknesse and it will stumble at all it heares out of the word either in conference or at Sermons all it reades all promises it meetes with it is more discouraged by them Oh thinke they that there should be such glorious promises and not belong to us Such an one misapplies and misinterprets all Gods dealings and the Scriptures against himselfe and refuseth comfort as Psal 77. 2. Yea and as at the third verse when he remembers God he is troubled Thirdly darknesse is exceeding terrible and full of horrour Filled with terrors When children are in the darke they thinke they see fearefull sights it is therefore called the Horror of darknesse Gen. 15. 12. So his soule here may be filled with feares and terrours from Gods wrath and of Gods being an enemie to him Heman was almost distracted Psal 88. 15. and out of his wits with terrours So the Church thought Lament 3. Yea and concluded it for certaine that God was her enemy Surely he is turned against me ver 3. CHAP. III. The efficient causes of this distresse First the Spirit whether he hath any hand therein and how farre HAving thus explicated and proved this that this doth and may befall one who truely feares the Lord for the more full clearing of it I will further shew First the efficient causes Secondly the cases wherein Thirdly the ends for which God leaves his children in such distresses First The efficient causes of this distresse 3. for the efficient causes of this so wofull desperate darke condition of Gods childe they are three which have a hand in it First Gods Spirit Secondly a mans owne guilty and fearefull heart Thirdly Satan First §. 1. for Gods Spirit Although he hath a hand in some part of this disquietnesse 1. The Spirit yet we must take heed how we put upon him any of those doubts and desperate feares and conclusions whereby the childe of God calls his state into question For the Spirit is not the direct efficient or positive cause of them And to this end we may consider that knowne place not the cause of doubtfull and despairing thoughts Rom. 8. 16. Yee have not received the spirit of bondage to feare againe but the spirit of adoption the right understanding of which will also prevent an objection For some have alleadged this place as if the childe of God after he had once the Spirit sealing adoption to him could never after fall into apprehension of bondage that is into fears of eternall damnation any more or of being bound â—ver for hell and that this can befall him but once and that at his first conversion But if we marke the words well The Apostle affirmeth not that feares of bondage can never befall Gods childe againe but his scope is to shew that the Spirit which wee have received having been once become the Spirit of adoption that spirit is never after againe the spirit of bondage to us nor the cause of such feares indeed at first conversion and before he did witnesse adoption he then revealed our estates to us to be an estate of bondage which he then doth in love
to drive us out of it and then indeed he was a spirit of bondage to which he hath reference when he sayes to feare againe because he was once such to them and such the Holy Ghost then might bee and then witnesse to them that their estates were damnable for then it was a truth in tha they had lived in an estate of bondage whereunto damnation was immediately due and had they dyed in it had certainly fallen upon them But when once he by making a man a Son hath become the spirit of adoption to him then if ever he should put him into such apprehensions and feares againe he should witnesse an untruth Therefore for the comfort of them and all beleevers he tells them that he never crosseth nor reverseth his testimony of adoption but his office is to be ready as a witnesse to seale to it but our owne hearts and Satan But yet though the Iudge doth not condemne any more yet the Iaylor may trouble and affright us 1 John 3. 12. our own hearts may condemn us God may give Satan leave to cast us into prison to clap bolts upon us again and to become a lying Spirit of bondage to us as hee became a lying spirit in the mouths of Ahabs Prophets and he may give up our hearts to be fettered with the cords of our own sins Prov. 5. 22 and to be ensnared with its own inventions and feares and jealousies For a more distinct understanding of this §. 2. to manifest how it comes to passe that all this befalls Gods childe Yet the Spirit hath some hand in the distresse I will shew how farre the holy Ghost proceedeth in it and puts forth his hand towards it and what Satans work is where he strikes in and our owne hearts to worke further and deeper distresse then the holy Ghost by himselfe alone intended For unto these three severall hands is the whole to be ascribed the works of Gods Spirit and his concurrence therein carefully to be severed from Satans as light from darknesse at the first Thus farre then the Spirit of God may concurre in this darknesse that befalls his childe 1. Privatively 1. Privatively to withdraw his testimony He may suspend his testimony and the execution of his office of witnessing adoption hee may withdraw his comfortable presence and hide himselfe for a moment and conceale his love as other Fathers will sometimes doe As David did when yet his heart was towards Absolom He may not admit him to see his face he may shut a Sonne out of doores when yet he doth not cast him off Iohn 20. 23. He may retaine their sinnes as Christs expression is that is call in the patent of his pardon which he had passed under his hand and seale in earth Mat. 18. 18. that is in their owne consciences take it out of their hands and custody and call for it home againe into the pardon office in Heaven and there keepe it And also when Satan comes and gives in a false witnesse and evidence and our owne hearts thereupon likewise condemne us the Holy Ghost may stand by as it were silent and say nothing to the contrary but forbeare to contradict Satan by any loud testimony or secret rebuking him as he doth at other times as Zach. 3. 1 2. 2. Positively 2. Positive in 2. things He may further proceed 1. To reveale and represent God as angry with his childe 1. To 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 and effects of Gods anger the Holy Ghost may make upon the spirit of his childe for it is a truth that God is angry and wroth with them when they sinne which anger he may make knowne not onely by dumbe signes in outward crosses and effects but by an immediate witnessing and plain and expresse speaking so much to their consciences and making them to feele so much by scalding drops of his hot displeasure let fall thereon And as other Fathers shew their anger by whipping the bodies of their children upon this ground as sayes the Apostle because they are the Fathers of our flesh Heb. 12. 9. So for the like reason may God shew his anger and chastise his children by lashing their spirits For he is the father of our spirits as he speakes in the same place And likewise our spirits and the very bones and marrow of them doe lie open and naked to him with whom we have to doe and his word and spirit being quick and powerfull and sharper then any two edged sword Heb. 4. 12 13. are able to divide and cut even to the bones and marrow as the same Author speakes Yet withall so as when he expresseth his wrath thus upon their consciences hee doth not witnesse that this is an eternall wrath which he hath conceived against them for it is but a temporary displeasure It is but for a moment as Esay speakes the indignation of a Father nor is it a wrath which revenging justice hath stirred in him Heb. 12. 6. but Fatherly affection And though the Spirit tells them that God is displeased yet never that they are accursed that is a false collection made out of it 2. By shaking over him the threatnings of eternall wrath Yet 2. The holy Ghost may proceed yet further herein so farre as to bring forth and shew
him and shake over him the rod of his eternall wrath especially when hee hath provoked Christ by presumptuous sinnes already and to prevent his going on frowardly in the way of his heart And this both 1 by presenting to them and setting on all those threatnings which doe hypothetically and conditionally threaten even to beleevers eternall damnation such as that which wee finde Rom. 8. 13. If yee live after the flesh yee even you beleevers shall die for there is a truth in all such threatnings so conditionally propounded which reacheth Gods dearest children under a condition and with relation to going on in sinne to stoppe him and prevent him in which when he is a going on frowardly in the way of his heart the holy Spirit may bring home such threatnings to him with respect to such a course as he is entring into and accordingly stirre up the feare of that damnation thus threatned if he should goe on in those sinnes he hath begun to commit But to apply threatnings of eternall damnation simply to his person as that thou shalt dye eternally This the holy Ghost doth not speake to the heart of a beleever when he is a beleever And againe also 2 the holy Ghost may represent to him and minde him of all those examples of men in whom for their going on in sinne Heb. 10. ult his soule hath had no pleasure and of Gods dealings with them As how hee sware against many of the Israelites for their provocations of him that they should never enter into his rest and how he rejected Esau for the despisall of his birthright and all this with this end to startle and awaken him and with this intimation that for such and such sinnes God might in like maner deale with him For these and the like examples doth the Spirit of God set before the beleeving Hebrews Heb. chap. 3. and chap. 12. and the beleeving Corinthians 1 Cor. 10. from the 5. ver to the 13. to keep them in fearefulnesse to offend But to apply any such examples absolutely unto them so as to say thus God intends to doe with thee for such and such sinnes past and that God will never be mercifull This the holy Ghost doth not speake to a beleevers heart CHAP. IV. How Satan and our hearts increase this darknesse by false conclusions from the Spirits worke illustrated by the like in the illumination of Temporaries The Spirits work in both compared ANd now the Spirit of God having proceeded thus farre himselfe in causing such darknesse From which worke of the Spirit Satan and our hearts make false conclusions and terrors of conscience in them that feare him Sathan and their owne hearts unto which hee may and doth often further also leave them may take occasion from these dispensations of the holy Ghost which are all holy righteous and true to draw forth false and fearefull conclusions against themselves and their estates and start amazing doubts and feares of their utter want of Grace and lying under the curse and threatnings of eternall wrath at the present yea and further of eternall rejection for the future and that God will never be mercifull and so lay them lower and cast them into a further darknesse and bondage then the holy Ghost was cause of or intended Misinterpreting and perverting all these his righteous proceedings as interpreting that withdrawing his light and presence and hiding himselfe to be a casting them off Thus Heman Psal 88. 14. So likewise misconstruing that temporary wrath chastising and wounding their spirits for the present to bee no other then the impressions and earnest of Gods eternall vengeance and arguing from their being under wrath themselves to be children of wrath and misapplying the application of all those threatnings of eternall damnation made by the Spirit but in relation and under a condition of such and such courses for the future to bee absolute against their persons and to speake their present estate and because such examples of men cast off are presented to them to shew them what advantage God might take against them they mistaking thinke they reade their owne destiny laid before them in them and conclude that God will deale so with them And thus as the Apostle sayes of sinne Rom. 7. 11. That sinne taking occasion by the Commandement he misunderstanding the scope of it when a Pharisee it deceived him and thereby slew him and yet the Commandement is holy just and good ver 12. So Satan and our hearts by occasion of these dealings of the Spirit which are righteous and true as himselfe is who is the Spirit of truth and leades into truth doe deceive beleevers and lay them in their apprehensions among the staine whom God remembreth no more as Heman speakes Psal 88. 5. And as in these The like instanced in Temporaries so in other workes and dispensations of Gods Spirit it is ordinary for Satan and our hearts to practise the like delusions and false conclusions upon them To instance in those more common and inferiour workes of the Spirit on the hearts of men not as yet savingly regenerated The Spirit enlightning them together with impressions of joy and a tast of sweetnesse in the promises of the Gospell and of salvation revealed therein which under a condition of true repentance and conversion the Spirit of God doth make the offer and tender of Knowne unto their hearts Thus hee wrought upon the stony ground and in the Iewes by Iohns ministery Iohn 5. 35. which light and taste and revelation of this conditionall proffer tending in a way unto salvation by alluring their hearts to seeke it they often through Satans abuse of this good worke and the selfe-slattery of their owne hearts doe too hastily take to be that grace which accompanies salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on which hath salvation annexed to it from which the Apostle by that very expression Heb. 6. 9. doth difference those enlightnings ver 4. They thus mistaking these workes precursory to grace even as the Iewes mistooke Iohn that was but sent before to prepare the way for Christ to bee that very true Christ that was to come into the world and misunderstanding the entendment of Gods most blessed Spirit in such his dealings they make up too hasty a conclusion not meant by the Spirit in those promises And I instance in these the rather A comparison betweene the worke of illumination in them and of darknesse in these because these his dispensations of desertion which wee have in hand towards men already regenerated and those formentioned visitations towards such as often attaine not to regeneration are in an opposite way of comparison exceeding parallel and much alike in the dispensations themselves as well as in the differing false conclusions which are drawne from either and doe therefore exceedingly illustrate the one the other God withdrawing himself as much in their sense from those who are in covenant with him as hee drawes neere unto
and visits their hearts from on high who are as yet strangers to him The needle of Gods favour and love varying as much that I may so allude towards Hell in their Compasse who shall be saved as it doth heaven-ward in the other many of whom arrive not thither Mar. 12. 34. and as they are brought nigh to the kingdome of heaven as Christ told him so of true beleevers it may be said that their soules doe often draw neere to hell in their owne sense and apprehension and the paines of hell doe take hold upon them And as the other are enlightned as Balaam was so they are left to walke in darknesse and see 〈◊〉 light and doe taste of that wrath which the Law threatens as those other taste the goodnesse of that salvation the Gospell offereth God out of a temporary anger chastising them for a moment as with a temporary favour he shineth upon the other That as they for a season rejoyce in that light John 5. 35. So Gods dearest children may bee for a season in much heavinesse as the Apostle speakes 1 Pet. 1. 6. and walke in darknesse And as the similitude of the dealings themselves runne along so farre in a parallel line of comparision So it holds in the false apprehensions which Satan and our hearts doe make out of both and the cause of the mistake in each is also alike For Gods dealings with those Temporary beleevers being so like to those dealings towards such as receive a state of adoption from him They thence too hastily conclude their acceptance unto life And on the contrary Gods dealings with these Temporary despairers as I may so call them being so like in their sense to his proceedings with those hee cuts off for ever they in like maner as hastily conclude I said in my haste sayes David their eternall rejection Onely in the issue they prove unlike tending but to their present discomfort through their frailty but in the other through their owne willing neglect their enlightnings turne to their destruction So as to conclude wee must warily sever the worke of Gods Spirit herein from that of Satan and our owne hearts not attributing such desperate conclusions to the Spirit Thus that depth of sorow wherewith that humbled Corinthian was well nigh swallowed up 2 Cor. 2. 7. is ascribed unto Satan when ver 11. it is made and termed one of his devices which word doth in part referre to the Corinthians sorow Thus David also imputes that his questioning Psal 77. Whether God would be mercifull to him ver 7. unto his owne heart this is My infirmity sayes he ver 10. So as the blame herein is to be divided betweene Satan and our hearts CHAP. V. How our owne hearts are the causes of this darknesse The principles therein which are the causes of it TO speake more particularly of either First that our own hearts should be the causes and producers of such distresse and darknesse when the holy Ghost thus deales with us is at all no wonder because 1. As we are creatures §. 1. there is such a weaknesse and infirmity in us as David speakes 1. By reason of our weaknesse as we are creatures by reason of which if God doth but hide himselfe and withdraw his presence which supporteth us in comfort as in being we are ready presently to fall into these feares of our selves The Psalmist saith of all the creatures Psal 104. 29. Thou hidest thy face and they are troubled and this by reason of their weaknesse and dependance upon God And no lesse but farre greater is the dependance of the new creature upon Gods face and presence that it cannot be alone and beare up it selfe but it failes if God hide himselfe as Esay speakes Chap. 57. Especially now in this life during the infancy thereof whilest it is a childe as God speakes of Ephraim Hos 11. 1. then it cannot stand or goe alone unlesse God beare it up in his armes and teach it to goe as he speaks there ver 1 3. And then also as children left alone in the dark are afraid of bugbeares and they know not what and are apt to stumble and fall which is by reason of their weaknesse So is it with the new creature in its childhood here in this life It was my infirâ—â—â— sayes David and againe Thou didst hide thy face and I was troubled Psal 30. 6. There is not onely such a weaknesse in us as wee are creatures But 2. Also an innate darknesse in our spirits as we are sinfull creatures §. 2. since the fall 2. Of an innate darknesse as we are sinfull creatures our hearts of themselves are nothing but darknesse and therefore no wonder if when God drawes but the curtaines and shuts up the light from us that our hearts should engender and conceive such horrid feares and doubts Thus in the 2. Cor. 4. 6. The Apostle compareth this native darknesse of our hearts unto that Chaos and lumpe of darknesse which at the first creation covered the face of the deepe when he sayes that God who commanded light to shine out of darknes hee referreth to the first creation Gen. 1. 1 2. hath shined into our hearts even of us Apostles to give the light of the knowledge of the glory of God in the face of Iesus Christ So that no longer then God continues to shine either the light of comfort or of grace no longer doe our hearts even of us beleevers retaine light in them And if at any time he withhold that light of comfort in his face when yet he continueth an influence of grace Then so farre doe our hearts presently returne to their former darknesse And then doth that vast wombe of darknesse conceive and forme all those feares and doubts within it selfe Considering withall that our hearts are a great deepe also so deepe in darknesse and deceitfulnesse as no plummet can fathom them Deceitfull above all things who can know it Jer. 17. 9. Darknesse covereth not the face of this deepe only but it is darknes to the bottome throughout darknesse No wonder then if when the Spirit ceaseth to move upon this deepe with beames of light it cast us into such deepes and darknesse as Heman complaining speakes of Psal 88. 6. and frameth in it selfe such hideous apprehensions and desperate conclusions of a mans owne estate Especially seeing 3. §. 3. There is so much strength of carnall and corrupt reason in men 3. Principles of carnall reason ready to forge and invent strong reasons and arguments to confirme those sad feares and darkened apprehensions and those drawne from those dealings of Gods Spirit mentioned For as it is said of the Gentiles that when their foolish heart was darkened that is when left and given over to their own naturall darknesse they became vaine in their imaginations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the originall hath it in their reasonings Rom. 1. 21. and this even
them and their working in the heart and suspitions c. which are such contrary dispositions unto selfe-flattery which swayed our opinions of our estates before should thus arise and bee started up in the heart upon the worke of faith and be apt rather to prevaile now after faith is 1 Because that in the worke of humiliation which prepares for faith all those strong holds of carnall reason being demolisht which upheld selfe-flattery and that false good opinion of a mans estate and those mountainous thoughts of presumption as then laid low a man is for ever put out of conceit with himself as of himself At which time also 2 he was so throughly and feelingly convinced of the hainousnesse of sinne which before hee slighted and of the greatnesse and multitudes of his sinnes that he is apt now instead of presuming as before to bee jealous of God lest he might have been so provoked as never to pardon him and is accordingly apt to draw a misinterpretation of all Gods dealings with him to strengthen that conceit And 3 having through the same conviction the infinite errour and deceitfulnesse of his heart before in flattering him and judging his estate good when it was most accursed so clearely discovered and discerned he thereby becomes exceeding jealous and afraid of erring on that hand still and so is apt to lend an eare to any doubt or scruple that is suggested Especially 4 he being withall made apprehensive both of that infinite danger to his eternall salvation there may be in nourishing a false opinion of the goodnesse of his estate if it should prove otherwise because such a false conceit keepes a man from saving faith whereas to cherish the contrary errour in judging his estate bad when it is in truth good tends but to his present discomfort so as he thinkes it safer to erre on that hand then the other And 5 being also sensible of what transcendent concernment his eternall salvation is of which he before slighted this rowseth suspition which in all matters of great consequence and moment is alwayes doubting and inquisitive and also keepes it waking which before lay asleepe And all these being now startled and stirred up doe not onely provoke carnall reason unsatisfiedly to pry into all things that may seem to argue Gods disfavour or the unsoundnesse of our hearts but also doe give entertainment too and applaud all such objections as are found out and makes up too hastily false conclusions from them Last of all §. 5. as there are these corrupt principles of carnall reason 3. Principle The guilt in our owne consciences remaining in part defiled a cause of this darknesse and suspitiousnesse in us to raise and foment these doubts and feares from Gods dealings towards us So there is an abundance of guilt within us of our false dealings towards him And wee have consciences which remaine in part defiled which may further joyne with all these and encrease our feares and doubtings and as wee are darke and weake creatures so guilty creatures also And this guilt like the waves of the Sea or the swellings of Jordan doe begin upon these terrible stormes from God to rise and swell and over-flow in our consciences As in David Psal 38. when Gods wrath was sore upon him ver 1. 2. then also he complaines Mine iniquities are gone over my head ver 4. There is much guile and falsenesse of heart which in those distempers when our consciences doe boile within us and are stirred and heated to the bottome doth like the scumme come up and flote aloft Thus in David when hee was under the rod for his sinne of murther as the guilt of his sinne so the guile of his Spirit came up and he calls for Truth in the inward parts Psal 51. 6. For as his sinne ver 2. so his falsenesse of heart was ever before him and with an eye to this hee spake that speech Psal 32. Oh blessed is that man in whose spirit is no guile and to whom the Lord imputeth no sin Thus hee spake when God had charged upon him the guilt of his sin and discovered to him the guile of his spirit ver 4. 5. And this guile doth oftentimes so appeare that our consciences can hardly discerne any thing else to be in us it lies uppermost and covers our graces from our view and like as the chaffe when the wheat is tossed in the fanne comes up to the top So in these commotions and winnowings of spirit doe our corruptions float in our consciences whilest the graces that are in us lyecovered under them out of sight and the darke side of our hearts as of the cloud is turned towards us and the light side from us And indeed there are in the best of us humours enough which if they bee stirred and congregated in our consciences may alone cast us into these burning fits of trouble and distresse so as whilst Gods Spirit shall withhold from us the light of our own graces our own 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 experience of it Even because conscience remaines in part defiled in a man that is regenerate and though we are sprinkled from an evill conscience in part yet not wholly so as though our persons are fully discharged from the guilt of our sins through the sprinkling of Christs blood before God yet the sprinkling of that blood upon our consciences whereby we apprehend this is imperfect and the reason is because this very sprinkling of conscience whereby it restifies the sprinkling of Christs blood and our justification thereby is but part of the sanctification of Conscience as it is a faculty whose office and duty is to testifie and with 〈◊〉 our estates and therefore as the sanctification of all other faculties is imperfect so of conscience also herein And hence it is that when Gods Spirit forbeareth to witnesse with conscience the goodnesse of our estates and ceaseth to embolden and encourage conscience by his presence and the sprinkling of Christs blood upon it against the remaining
defilement that then our consciences are as apt to fall into feares and doubts and self-condemnings even as much as when he withdrawes the assistance of his grace those other faculties are to fall into any other sinne And therefore as the Law of sinne in the other members may be up in armes and prevaile so farre as to leade us captive unto sinne So may the guilt of sinne in our consciences remaining in part defiled by the same reason prevaile against us and get the upper hand and lead us captive to feares and doubtings and cast us into bondage CHAP. VI. The third efficient cause Satan His speciall malice in this temptation commission accesse to and advantage over us in this temptation by reason of the darknesse in us THus far our owne hearts upon the holy Ghosts deserting become authors unto us of this darknesse But herein beleevers wrestle not alone with flesh and blood and the darknesse thereof but doe further conflict also with those spirituall wickednesses the Princes of darknesse Ephes 6. 12. about their interest in those heavenly priviledges as the phrase there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bee well interpreted even with Satan and his Angels Whom this Apostle compares to a roaring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that seekes whom hee may devoâ—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 preâ— as the Psalmist sayes Psal 104. 20 21. So doe these roaring Lions now when A God hath withdrawne the light of his countenance and night comes on and those dampes and fogges of jealousies guilt begin to arise out of a mans own heart then come these forth and say as Davids enemies said in his distresse Come let us now take him for God hath forsaken him Let us now devoure him and swallow him up with sorow and despaire And as God sayes of those enemies of his Church Zach. 1. 15. I was but a little displeased and they helped forward the affliction So when God is angry with his childe and but a little and doth hide his face but for a moment yet Satan watcheth that houre of darknesse as Christ calls it Luke 22. 53. and joynes his power of darknesse to this our naturall darknesse to cause if possible blacknesse of darknes even utter despaire in us Now concerning Satans working herein 4. things in generall premised to explaine Satans working herein wee will as in the former more distinctly treate thereof by way of explication of it 1. More generally 2. More particularly 1. In generall First §. 1. Satan he hath a speciall inclination and a more peculiar malicious desire Satan hath a speciall inclination to this kinde of temptation to vexe and molest the Saints with this sort of temptations of doubts and disquietnesse that God is not their God so as all other his temptations unto sinne are but as the laying in and barrelling up the gun-powder and making of the train for this great plot of blowing up all He tempteth Peter to deny his Master Satan desires to winnow you but hee hath a further reach a designe upon his faith which Christ foresaw and therefore did mainely bend his prayer against it But I have prayed that thy faith faile not Satan hoped by that grosse sinne to have drawne him into despaire Wee may likewise observe how hee did place this temptation in the forefront of those three assaults which hee made upon Christ who as in his obedience so in his temptations is made a compleate example unto us for hee was tempted in all things that is with all sorts of temptations and also like us for the maner only without sinne Heb. 4. 15. Now he tempted him not onely to vaine hopes when hee shewed him the glory of the whole would and to presumption to throw himselfe downe headlong from an now 〈…〉 ground But first and primarily to jealousies and distrusts between him and his Father and between his humane nature and the divine For when Christ had newly received that testimony from all the three persons the Father proclaiming him to bee his Sonne from heaven the Spirit descending on him at his baptisme it being the speciall grace and institution of that ordinance to seale up adoption and regeneration then comes Satan and tempts him to question that voice that it might be but a delusion and Christs humane nature never having done any outward miracle as yet as appeares Ioh. 2. 11. he would now have had him taken this occasion in the extremity of his hunger by commanding stones to become bread to make tryall whether he was the Sonne of God or no and hypostatically united to the second person which if God should not doe for him then to question his Son-ship and thinke all this to bee but a delusion This was the meaning of it If thou be the Sonne of God command these stones to be made bread c. withall insinuating that God leaving him even destitute of daily bread which parents that are evill give unto their children and not a stone instead of bread might seeme to occasion an if whether he was the Son of God or no. The reasons of this are The reasons 1. Above all graces in us hee is the greatest enemy to faith Therefore 1 Thess 3. 5. the Apostle was jealous of Satan in nothing more then in this lest he had been dealing and tampering with and perverting their faith I sent to know of your faith lest by some meanes the tempter hath tempted you For faith in God is the greatest enemy unto Satan it quencheth all his darts Ephes 6. 16. By standing stedfast in which we resist him so that he flyes from us 1 Pet. 5. 9. As therefore faith is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 6. that worke of God and the master-grace So despaire and doubting is the master-peece of Satan Rom. 15. 13. And in faith he is envious especially at the joy of our faith And as comfort is the most proper work of the Spirit and most pleasing work to him So is discomfort and distresse the proper worke of this evill Spirit And againe 2. as he is most opposite to the holy Spirit So he delights to blaspheme his worke in our hearts to us by perswading us that all is counterfeit 3. Hee is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that envious one and the maine object and marke of his envy is this That God should be our God who hath cast off him and therefore when he sees he cannot separate between God and us really hee will endevour to cast and raise up jealousies that he is not our God in our apprehensions he endeavoured to raise jealousies betweene God and our first parents God knowes you shall be as gods c. As if God had forbidden them that fruit out of an envy towards them of a better condition and the like hee endeavoured betweene Christs humane
prisoners to a Iaylor as a Magistrate may doe his childe to commit him who hath not a power over his prisoner to doe any thing with him but only by appointment for a time with a limited commission and therefore cannot put him on the racke or into the dungeon but when and how farre God pleaseth even as when Satan is said to have cast them into prison Rev. 2. 10. his commission was but for ten dayes and then God rebukes him Satan having thus obtained leave §. 3. now 3. to shew how able and powerfull hee is to worke darknesse in us How able Satan is to tempt us I need not much insist on His physicall and naturall power to worke upon our spirits by his creation as he is angell is exceeding great We are a middle sort of creatures betweene them and beasts beasts being meerely corporeall they meerely spirituall man betweene both He made us a little inferiour to the Angels Heb. 2. though but a little yet inferiour and in respect of that inferiority we are exposed to their working and crafty wyles The great advantage they have hereby over us the Apostle insinuates when he sayes Wee have not to doe with flesh and blood Ephes 6. 12. but spirituall wickednesses that is with spirits in abilities transcending the power of flesh and blood for flesh is used to expresse weaknesse when it is thus compared as here with Spirit so Esay 31. 3. Therefore they are there also called as Principalities for their authority so Powers for their naturall abilities and that to worke upon us For it is spoken in that relation All which power how great soever in him at his first creation is now become the power of darknesse and so called because most powerfull that way namely to cause and worke darknesse in us and though he can for a need transform himself into an angell of light by deluding his deceived enthusiasts with false joyes yet therein hee doth but act a part it is but forced but to shew himselfe an angell of darknesse by terrifying and affrighting weake consciences this is naturall now to him His power lyes most in this Therefore his title further is the ruler of darknes and also he is called that strong man strong as to keepe peace Luke 11. 21. in those he deceives with a false peace so to make war commotions in us when he is cast out Wee are bidden therefore to stand upon our guard and to looke that we have on the whole armour of God that wee may be able to stand against his wiles Ephes 6. 11. Onely in the fourth place §. 4. though Satan hath never so much power That the exercise of this his power is much from the darknesse in us yet the advantage and exercise of this his power to work those disquietments in us is by reason of that sinfull darknesse which is in us Wee may say that as unlesse he had power from above that is from God so nor unlesse he had furtherance from beneath even from those principles of guilt and darknesse in us aforementioned hee could not disquiet us Satan commeth saith Christ but hath nothing in me a commission he had and therefore came but hee had nothing of his Image or of the guilt of any of his workes to work upon in Christ therfore could effect nothing at all upon his spirit That therefore which gives him priviledge scope and matter to work thus upon us is somthing within us there being even in the best something which doth belong to his jurisdiction which maketh their spirits fit subjects for his temptations to take upon In the 6. chap. to the Ephes v. 12. They are called the rulers of the darknes of this world and Coloss 1. 12 13. Their power is called the power of darknesse so as darknesse is his territories dominion jurisdiction for it is his worke and his image without which hee could have no power at all with us But by reason of this remaining darknes hee hath a double advantage over us 1. §. 5. An advantage of more neere intimate and immediate accesse to our spirits to close with them A double advantage that Satan hath over us in the exercise of his power in tempting us to suggest unto them and worke upon them and to tempt not onely as one man tempts another by the outward senses but by the inward also which is an exceeding great advantage And though it is true Of neere and intimate accesse to suggest inwardly to our spirits that as hee is an Angell he hath naturally by creation ability thus to doe yet as he is now a devill and an uncleane spirit were we but perfectly holy as in innocency he should be debarred all such neere communication to us To this purpose it may be observed that in that his temptation of Adam in innocency he was not permitted in his first assault till hee had sinned to come within him to worke upon his fancy and affections indiscernably but onely mediately and externally by an audible voice in the body of a Serpent Caeterum Malus ille extrinsecus ac non per cogitationes Christum adortus est quemadmodum Adamum Nam ne illum quidem per immissas cogitationes sed per Serpentem impetivit Damasce Ortho fidei lib. 3. cap. 20. And likewise as touching the second Adam wee reade not that hee had accesse to his inward senses and spirit but only by an externall suggestion by voice and by visible representations as when he shewed him the glory of the world in visible Land-skips of his owne making which were represented to the eye what else was the reason why hee tooke the advantage of a mountain if it had been by working on his inward senses any place would have served for that But the devil then appeared in a visible shape and so tēpted him for he would have had him fallen downe to worship him Another time wee finde him crept into one of his Apostles to assault our Saviour by him Master spare thy selfe sayes he when therefore Christ sayes to him Mat. 16. 23. Get thee behinde me Satan Thou art an offence to me So as still Satan was kept at a distance and could come no neerer And that he should yet come thus neere to him made Christ also in that great temptation in the wildernesse with so much vehemency and indignation at last say to him Avoide Satan Mat. 4. 10. as loathing the neerenesse of so fowle a spirit For what fellowship that is such thus neere should Light have with this angell of darknesse Nor should hee have such more neer and inward accesse to our spirits but for that darknesse in us by reason of which he thus comes within us and as darknesse mingleth with darknesse so he with our spirits So that as the light of grace in us begun doth fit us for Gods drawing nigh to us so this darknesse remaining in part unexpelled exposeth
his owne wayes to him making that which is straight seeme crooked and all in him to bee hypocrisie a man is brought to passe a false sentence upon himselfe So as if this subtill pleader cannot deceive the judge as I may so speake with false rules and mistakes in the Law it selfe then he endeavours it by misrepresenting the case of the party and puts in a false bill of accusation so ordered and coloured as to procure a judgement against him laying afore the eyes of mens consciences their by-ends deadnesse and hardnesse of heart and falsenesse in such and such turning of their lives excepting against what is good in them aggravating what is evill and all to enforce from thence a false conclusion To instance in some one false reasoning Satan oft argueth and chargeth the conscience of one distressed in this or the like maner Those in whom any sinne raigneth or in whose hearts hypocrisie and selfe-love is the predominant principle are not in the state of grace But such an one art thou c. for the proof of which minor he musters up and sets in order in the view of conscience a multitude of instances of sins committed thus hainously thus oft of duties omitted and if performed yet with such and such pride of heart self-aimes c. In which sort of reasoning the major and first proposition is often true but the minor the assumption such an one art thou is most false And although there be a truth in the instances alledged to prove it That such sins have been committed and that in performance of duties such particular by-ends c. doe arise and are found in the heart yet not in that manner as hee would lay the charge not as raigning not as the swaying and prevailing principle in a mans whole course That hypocrisie is there cannot be denyed but that hypocrisie rules there and is predominant and that nothing but hypocrisie this is it is false which yet satan amazeth the conscience with to bring forth this conclusion out of all Therefore thou art an hypocrite which conclusion likewise how able hee is to set on with terrors and affrightments wee shall shew anon That which wee have now in hand is to shew how able he is for those kinde of false reasonings the deceit of which lies chiefly in the assumption and minor proposition that is in misapplications to a mans selfe in which hee hath principally to deale with conscience for the guilt of a mans particular wayes actions and corruptions is made the matter of the evidence the proofs of those minors and the defilement and erroneousnesse of the conscience is that principle in us which hee workes upon when he enforceth such a misapprehension from those evidences Wherein we may take notice of a difference betweene the holy Ghosts dealing with a beleever A difference between satans sifting us the holy Ghosts searching when at any time hee comes with the word and searcheth and tries the heart and discovers corruptions to us to wit such as David prayed for Examine mee oh Lord and try my heart c. Psal 26. 2. Psal 139. 23. convincing and reproving us and that sometimes with some sharpnesse for our by-ends hypocrisies c. when also he bores the care and shews wherein we have exceeded as Elihu speaks Iob 36. 9 10. and betweene these other siftings and winnowings of sathan as Christs phrase is Luke 22. 31. of which afterwards The difference is That the holy Ghost dealeth sweetly herein but as a father that rebukes and convinceth his childe of his misdemeanours but without putting in any such sting in the conclusion that therefore wee are hypocrites nor to any such meaning or purpose thence inferred that therefore sinne raignes in us c. but in these of satan that is the issue he mainely drives all to and it is made the foot the burthen of all those his accusations and is as the scope and argument that runnes through the whole of that his charge against us And in respect to this his misse-representing our estates and false aggravations of our sinnes unto us he is called as the Tempter which is in a generall relation to all sorts of tentations so the accuser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 12. 20. or empleader against us and as the accuser of us to God §. 1. in Gods Court How satan is an accuser by charging the guilt 〈◊〉 on the conscience and before his tribunall for to accuse in a Court the word may seeme to import so in the Court of our owne consciences And as hee tempts us unto sinne so also for sinne and by sinne that is the guilt of it to draw us to despaire Hee that accused Iob unto God would surely accuse Iob unto himselfe much more A Caution And though it may bee truly 〈◊〉 that neither Satan nor our own consciences A Caution can ever aggravate unto us too much the intrinsecall sinfulnesse the hainousnes and vilenes of our sinnes in their due and proper colours and true aggravations of them which we can never come to see enough as not to hate nor loath and mourne for as we ought yet Satan and our owne consciences may in the representation of our sinnes put such false apprehensions and such aggravations upon them as may make us apprehend too much about them as when it is suggested that they are such as are not compatible with the state of grace or that they are utterly unpardonable he may likewise use them as inductions to prove a false conclusion And also although our sinnes if truly can never be enough represented if it be in order to drive a man more to Gods free grace and unto Christ yet to present them singlely and alone and to hold the minde intention of it so to 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 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
as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather implies as the ligaments and the sinews and the tendons by which the joynts doe move so these are they upon which our designs doe move and turne Even all those cogitationes compaginatae plotting thoughts the word it discovers and cuts up and also judgeth and examineth and passeth sentence upon them yea and that so exactly as not the smallest fault can passe uncensured by it it is as a curious Critique in this review 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it judgeth exactly as Critiques use to doe So as by this anatomy which the word makes all things in man every creature even the least Fibra the smallest string in the heart which would escape the sight of the most exact Anatomist are all naked and opened and cut up afore the eyes of him with whom we have to doe The reasons why God hath reserved this to himself The reasons are 1. It was for the glory of God that hee should have one private cabinet among the creatures which hee alone should know and keep the key of which might argue his omniscience as also one place to be sanctified in whither no creatures eye could pierce That so the greatnesse of his glory might appeare namely in this that he is not worshipped outwardly only as great ones are but inwardly in spirit and truth and that his glory is such as commands the inward parts which no eye seeth but his own so as a man will respect God so much as to sanctifie him in secret when no creature looks upon him 2. That God alone might be the Iudge and rewarder of mens wayes and so look'd at by them to whom alone men must give an account which would draw the creatures eye alone upon him when the strength and first borne of all our actions are his subjects alone and do come under his eye and view Therefore it is said that hee rewards men according to their works 1 Kings 8 39. whose heart he knowes It was fit that hee onely should take upon him to reward who only could know the principles of all actions in which the chiefe of the good or evill in the action lies This is the great glory of God and Christ at the day of judgement that they will discover the secrets of all hearts 1 Cor. 4. 5. It is not said so much of mens actions that they shall be then discovered as that the secrets of their hearts For therein lies Gods glory which he will not give to any other This premised as a most necessary Caution § 2. I come to the disquisition of that Quaere mentioned How satan hath matter to accuse object against us How and how farre Satan may come to know so much matter against us whereof to accuse us 1. In generall it may be considered Two generall considerations 1. That he knowes what ends 1. That hee knows what corruptions are in all mens natures and may obiect them to every one and intentions and thoughts and lusts such corrupt hearts as ours usually produce and bring forth in all men and therefore can imagine what by-ends c. may be stirring in such and such actions and solay them to our charge and so often hit right therein speake a mans heart thus at randome For our natures are apt to bring forth all concupiscence as the Apostle sayes Rom. 7. Therefore if there were no more then that hee knowes all temptations common to mans nature hee might goe far in accusing every man he having keyes of all sorts sorted to all mens spirits tryes with every one which will enter And as Davids elder brother charged David when he came into the warres This is the pride and the naughtinesse of thy heart guessing at his by-ends in it so doth satan hee often in like manner charges us by guesse Thus he did Iob Doth Iob serve God for nought hee knew such by-ends were in some mens hearts and so ventures to lay them to Iobs charge also 2. Though he should know very little of us 2. By casting in a jealous thought from some one particular he knows by us he might set the heart awake to examine all the rest yet he may from some one particular which hee doth know or suspect cast in a suspitious thought about a mans estate and so set the jealous heart aworke it selfe to search out more matter against it selfe As in case of treason the least hint given by some one sets the State aworke to examine the bottome of the businesse and so to get all out So as satan often gives and casts in but a scruple which proves as a theame for the heart it selfe to dilate upon and the conscience upon enquirie finds matter against it self to prove and encrease that surmise Thus in generall But 2. he may more particularly know much against us to accuse us of 2. More particularly and so frame bills against us out of what hee knowes He may know and this first supposing he had no accesse to our inward parts and that hee had no further way of knowing of us then men have one of another it being made the limits of mans knowledg by God to Samuel to judg by outward appearance yet all those advantages which men have to know one another by he hath over us more then any man can have and all more eminently For 1. 1. All corporeal acts committed Those spirits can discerne all corporeall actions though not of all men at once for then why should satan travaile up and downe the earth to review all in it◠yet in that distance is proportioned unto them they understand not onely by innate inbred species but some things per species acceptas à rebus They learn daily This by the Church the good Angels are said to learn what they never knew before of the mysteries of the Gospell Eph. 3. 10. and though these species in them and their manner of knowing corporeal things differs from ours yet they are analogicall with ours and wee no more know the manner how they should receive species à rebus corporeis the images of all things done by bodily substances then a blind man can imagine how men that see should receive in colours yet this wee may be sure of that all that the senses or minde of man can know that they can also for naturall things are all Debita objecta due objects made for them for they were therefore made to be discerned by intelligent creatures and if by any then by the most supreme and intellectuall natures 2. They make it their businesse to study men 2. Which knowledge he improves by study it is their trade to goe up and downe and consider men Hast thou not considered sayes God to satan my servant Iob Satan useth to consider and study men and as the Apostle exhorts to consider 〈◊〉 another to provoke to love so satan considers men to provoke to sinne
the guilt of it doth binde us over Which power of his is not that of the Iudge in sentencing to death or casting men to hell which is a speciall flower of Christs Crowne who Rev. 1. 18. hath the keyes of hell death at his girdle of Gods who is therefore onely to be feared because he onely can cast body and soule into hell Nor is it as if he were the main tormenter and executioner of mens souls after that great day seeing that they are to be tormented by that fire which in common was prepared for the devills themselves And who is it that doth torment them but it is therefore principally meant 1. of that power and advantage he obtained over sinners when he had seduced them so as to come boldly as a pleader against them enabled with authority to urge Gods righteous law and word and to call upon and to provoke his justice to condemne poore sinners till Christ that righteous advocate dispoyled him of his pleas and power by that satisfaction of his which before the law had put into his hands and so Hee destroyed him that had the power of death and enervated all his pleas and terrours And 2. the meaning is that as he hath this power in Gods court so also in our consciences to urge the law upon us and to plead all that the Law sayes to 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 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 such as before and also after his fascination was overpast they have loathed and hated above all others is evident in stories by many instances And as he can raise up other passions in us so also feares and terrours jealousies and distrusts To feare where no feare is And thus he handled Saul when God left him to him An evill spirit from the Lord troubled him or as most reade it and our margent varies it terrified him 1 Sam. 16. 15. And in the raising up of these affections of feare and the like hee workes more then simply morally that is then by bare propounding such objects as shall move them which men onely can doe but further also Physically by stirring such humours in the body which such passions doe act and stirre in And so those humors in the body which shal put a man into a timorous and trembling disposition he can electively worke upon as he pleaseth And then also he can disturbe the phantasmes in the head the organs of the understanding as in him Luke 8. 35. Who through Satans working is intimated not to have beene in his right minde And when he hath thus distempered and disordered all in a man and put a man into such dispositions to feares c. then he comes with his suggestions and speakes nothing but of wrath and terrours and of the threatnings and of the hainousnesse of a mans sinnes the fearefulnesse of Gods wrath c. to the conscience that is troubled and then looke as when a mans choller is up every small thing provokes him so now when feare and melancholy are encited every suggestion every surmise doth striketh soule through and through with horrid feares and jealousies And thus though not immediatly yet through the meanes of these mists and vapours and fogges raised which environ and darken this sunne he workes upon the conscience and therefore we see by experience that he prevailes most in this sort of temptations with melancholly 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
doe as he pleased and useth no other arguments in the 38 39 40 41. Chap. God indeed never wants a cause nor doth deale thus where sin is not yet as it is said of the young man that he was blinde not for his sinne nor his parents yet not without it but for the glory of God it was an act of Gods prerogative so here God had higher ends of glorifying himselfe in the patience and conquest of such a champion as Iob was and of confuting the devill who accused him of serving God for nought the falsenesse of which to demonstrate God tryes conclusions with him as also to confute the opinions which in those dayes were generally received as may seeme by his friends arguings and also the 37. Psal That godly men did prosper and flourish outwardly according to their godlinesse for these and the like reasons God did it However 〈◊〉 gives Iob this good and seasonable counsell to make this use of it to search into his sinnes Chap. 34. ver 31. 32. And God might well take liberty to deale thus with Iob because he could make him amends as afterward hee did in restoring double to him and indeed it was but the concealing awhile of his love as many parents love to doe by their children and yet to shew it the more in reall effects as God even then did in making him more then a conquerour A second case extraordinary is when hee intends to make a man a wise When God intends to make a man wise and able to comfort others able skilfull and a strong Christian Wise namely in this which is the greatest learning and wisdome in the world experimentally to comfort others This may seeme to bee the reason of this his dealing with Heman Heman was brought up in this schoole of temptation and kept in this form of desertion from a youth Psal 88. 15. He was put soone to it and so deep lessons had he set him as hee had like to have lost his wits as hee sayes there yet in the end when God raised him up again this Heman who lived about David Solomons time is reckoned among the wisest of his time and one of the foure that were next to Solomon 1 Kings 4. 31. So that great Apostle was a man exposed to the same combats that others were he was buffeted by Satan 2 Cor. 12. filled with inward terrours as well as those without what was this for Not so much for any personall cause of his owne as to make him able to comfort others 2 Cor. 1. 4 5. For that comfort which answers a temptation in one mans heart will answer the same in anothers the same key will unlock twenty locks that have the same wards So when temptations have the same wards that key which unlockt one mans bolts will serve and answer to anothers It is not every word that will comfort a weary soul but onely a word in season ver 4. of this 50. of Esay that is which is fitted to the parties case now who are they who have such apt and fit and seasonable considerations to comfort such but those who have had the same temptations and the like distresses This art of speaking peace and comfort and words in season is the greatest wisdome in the world and not learnt but in Hemans schoole Temptation was one of Luthers masters And therefore of abilities of the ministery Christ in this Chapter instanceth in this ver 4. and calleth the tongue of him that is able to speak seasonably to weary soules the tongue of the learned and therefore Iob 33. 23. to raise up one whose soule drawâ—s nigh to the grave is said to be the worke of 〈◊〉 of a thousand which is easily granted if you consider the danger of such a distresse In Scripture it is called the breaking the bones Psal 51. because the strength of a mans spirit that should uphold it as the bones the body sinkes with in him now to be a bone-fetter is not every mans skill he must have special art and cunning and a Ladies hand as we say that is meekness pitty which also are never kindly but when we have tasted the like or may feare the like Gal. 6. 1. The Apostle commands them to set such as one in Ioynt again as the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest thou also be tempted it is the work of one that is spirituall You that are spirituall restore such an one It requires skill to get out every shiver to meete with every scruple and set all streight againe It is also called the wounding of the spirit Solomon A wounded spirit who can beare Prov. 18. 14. As the power of sinne wounds so the guilt also and the one as incurable as the other and it being the spirit of a man which is wounded that which must heal it must be somthing dropt into the heart that may come at the spirit and there are to be peculiar elective plaisters to heal these wounds because these wounds are usuall of a differing nature for some objections there are that often the learnedst men never met with in bookes and Satan hath devised methods Eph. 6. of tempting soules deserted which hee useth againe and againe and know those depths and fathome them a man shall not unlesse hee hath beene in the depths himselfe as Heman speakes and then he shall see such wonders of God in those depths which none else ever saw and thereby gaine such wisdome as to be able to encourage others by his example to trust in God and call upon him so David Psal 32. ver 5 6. The third case extraordinary 3. In case of abundance of revelations and comforts God doth desert in case a man hath had or is to have from God abundance of revelations and comforts First in case he hath already had abundance of revelations from God As after that glorious testimony given to Christ at his baptisme This is my beloved son c. Mat. 3. ult Then was Iesus led aside to be tempted Mat. 4. 1. He points out the time to this very purpose In like maner doth God often deale with the members of Christ for the season and time of their 〈◊〉 and temptations This was also that 〈◊〉 Apostles case 2 Cor. 12. 7. Lest I should bee exalted above measure through abundance of venue lations a messenger of Satan was sent to buffet 〈…〉 That which he calls there the thorne in the flesh that prickt him is meant rather I thinke of a desertion and leaving him to distresse of spirit then of a lust for his scope is to glory in his afflictions ver 9. 10. Now if it had beene a lust it had beene a thing not to bee gloried in Againe it was a messenger of Satan therefore something externall and it buffeted him he was as a meere patient in it as a man buffered is in the exercise of lusts our spirits are active besides he prayed it might
father that is a publique magistrate with an unruly childe after some great misdemeanour though he cast him not off yet he may send him to the Gaole to bee for example sake imprisoned for the Gaoler to take him and to clap irons on him to have him downe into the dungeon where he sees no light and into the little ease where he is in so streight a condition as he can neither sit nor stand nor lie as Elihu expresseth it Iob 36. 16. hee calleth it bringing into a streight place and binding them in fetters and cords of affliction and then hee shewes them their transgression and wherein they have exceeded ver 8 9. Yea And this 3. for sins long since committed and thirdly this God doth not onely presently after the sinnes were committed but sometimes a long while after and that when they have beene often confest Yea and after that God hath pardoned them also in our consciences as well as in heaven yet the guilt may returne againe and leave us in darknesse Thus Iob 13. 26. For the sinnes of his youth which questionlesse he had humbled himself for had assurance of the pardon of yet God did write bitter things against him for them many yeares after and made him possesse them as himselfe speakes God gave him over to the Gaoler and put him into the little ease in prison thou puttest my feet into the stocks sayes he ver 27. For as the power of sinne and the law of sinne is but in part done away in our members so in our consciences the guilt of sin is likewise but in part done away in regard of our 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 may the guilt of those sinnes revive which we thought long afore had beene pardoned and after the commission of some new act or forgetfulnesse of the old and security about them God may let them loose upon us afresh that we shall looke upon them as if they never had been pardoned Now the reason of all these particulars The reason fo all both why grosse sinnes especially if against light when not confessed throughly should yet after many yeares cast us into such fits of desertion is Because therein we rebell against Gods Spirit and that spirit It a nos tractat ut à nobis tractatur doth deale with us as wee with him If you grieve him he grieves you if you rebell against him he fights against you as an enemy so Esa 63. 10. They rebelled and vexed his holy Spirit therefore hee was turned to bee their enemy and he fought against them now to sinne against light is called rebellion so Iob 24. 11. When men go about to extinguish and darken the light of direction which God hath set up in their hearts to guide their paths by God puts out the light of comfort and so leaves them to darknesse But especially then when our hearts are so full of guile as we plead that they are no sinnes or extenuate them as David in all likelihood did Psal 32. in reference to which he sayes in 2. ver of that Psalme That that man is a blessed man in whom is no guile and in the 51. Psal 6. Thou desirest truth in the inward parts David had dealt guilefully and deceitfully in that sinne if man keepes a sinne under his tongue and will not be convinced of it nor bring it forth by confession God in that case brings him to the rack as they doe Traytors to confesse and if it be that any of our old sinnes revive and cause these terrours it is because wee began to looke on them as past and gone and thought we needed not go on to humble our selves any more for them making account they are so buried as that they will never rise againe when as the remembrance of them should keep us low and humble us all our dayes It is laid to the charge of them in the 26. of Ezek. 22. That they remembred not that they lay in their blood We are apt to thinke that time weares out the guilt of sinnes but to God they are as fresh as if they had beene committed yesterday and therefore nothing weares them out but repentance Great sinnes forgiven must not be forgotten Fiftly §. 5. in case of a stubborne stiffe spirit under outward afflictions 5. Case Of a stubborne spirit under outward afflictions when we will not mend nor stoope to God This may be part of the case mentioned Esa 57. 16. Where God alleaging the reason why he contended with a poore soul of his he gives an account of it ver 17. you shall see where the quarrell began For the iniquity of his covetousnesse I was wroth that is for some inordinate affection which we call concupiscence he mentioneth not a grosse act of sin committed so much as some lust harboured for which God began to be angry and to shew the effects of that his anger in smiting him haply with some outward crosse first I was wroth and smote him and when that did no good God began to be more angry and to hide himselfe I hid my face and this hee speakes of inward affliction which he also calleth ver 16. Contending with the soule and so far leaving it as that the spirit was ready to faile it came to inward affliction in the end and he further intimates the cause of all this He went on frowardly in the way of his heart When lighter and outward strokes will not take us of God leaves and deserts our spirits and wounds them And the reason is for in this case what course else should God take for either he must give him up to hardness of heart and leave him to his stubbornnesse and so he should have lost his childe but that God is resolved he will not doe I will heale him saith he ver 18. When therefore the heart remaines stubborne under other strokes he hath no way left in his ordinary course and progresse in the way of meanes but to lay strokes upon his spirit and wound that And this yoke is like to break and tame him if any For this he cannot beare other outward afflictions mans naturall spirit stoutnesse and stubbornnesse may beare and hath borne even in heathen men they have endured any thing rather then be put out of their way The spirit of man will sustaine its infirmities but in this the spirit failes in them ver 16. other afflictions are but particular but as taking some starres of comfort out of the firmament when others are still left to shine to them but when Gods countenance is hid the Sun it selfe the fountaine of light is darkened and so a generall darknesse befalls them and therefore then the heart is driven to God and broke off from all things else and then God delights
that is to honour and glory at the appearing of Iesus Christ CHAP. XV. Six Ends more For the encreasing of severall graces and destroying corruptions SIxtly as it makes for the triall and discovery of graces so it is a meanes sanctified to encrease them and to eate out corruptions First 1. To destroy corruption it is a meanes to destroy the flesh The incestuous Corinthian was to bee delivered to Satan that is to be terrified to destroy the flesh As corrasives eate out dead flesh so these terrours the dead corruptions and the reviving of the guilt of old sinnes doth kill the seeds of those that remaine in the heart For if an outward affliction which crosseth but the satisfaction of a lust is a meanes sactified by God to kill a lust then much more the inward terrour which the conscience feeles and which ariseth immediatly from the guilt of a sinne must needs bee a meanes much more Secondly 2. To humble it is a meanes to humble So Deut. 8. 16. the end of the biting of the Israelites by Scorpions which were the types of these stings and terrours were as to prove so to humble them and for this end was that buffeting by Satan we have so often mentioned 2 Cor. 12. 7. to keep downe being exalted above measure So also 1 Pet. 5. 6. Humble your selves under the mighty hand of God and if in any other affliction his mighty hand layes hardest on surely in these Thirdly 3. To encrease assurance in the event it is a meanes to bring you in more assurance and establishment 1 Pet. 5. 10. The God of all grace after you have suffered a while stablish and strengthen you He knew they could not be setled till they had suffered in this or some other kinde The tree rootes it selfe the more it is shaken Comforts abound the more that sufferings doe abound That light is clearest and strongest that ariseth out of darknesse because God creates it Those things which men doubt of most God gives the greatest evidence of in the end Fourthly 4. The fearâ— and obedience of God it traines you up to feare God more and to obey him Therefore in the Text these are added as the concomitant dispositions of the soule in such a case For of all other these of fearing God and obeying him doe most eminently and sensibly appeare in that estate Heb. 5. 8. Christ himselfe learnt obedience by what hee suffered The yoke tames the wanton wildnesse in beasts and makes them serviceable breakes them and so doe these the stubbornnesse of a mans spirit Fifthly 5. To pray more and more earnestly to set beleevers hearts awork to pray more and more earnestly So the Apostles buffetings 2 Cor. 12. made him pray thrice that is often So Christ Luke 22. 44. being in an agony he prayed more earnestly and being in feares he did lift up strong cryes Heb. 5. 7. So Heman by reason of his terrours was a man much in prayers Psal 88. 1. I have cryed day and night before thee Christians that enjoy not communion with God yet if they thinke they have not lost him they are secure and lazie in prayers but if they apprehend once that their 〈◊〉 gone or that they are in danger to lose him then they will seeke him all the world over but they will finde him Cant. 5. 6 7 8. and make 〈◊〉 and cry after him as the Church did there Sixthly 6. To prize the light of Gods countenance it causeth them to prize the light of Gods countenance the more when they againe obtaine it and to set a higher price upon it and to endavour by close walking with God as children of light to keepe it To prize it more then corne and oyle Cant. 3. at the 2. verse She loseth him but at the 4. verse Shee findes him againe and then Shee holds him and would not let him goe A CHILDE OF LIGHT WALKING in DARKNESSE ISAI 50. 10. 10. Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darknesse and hath no light USE 1. IF those that feare God and obey him are exposed to such a condition as hath beene described To those that feare not God nor obey him What darknesse reserved for such Then Who is amoÌ„g you that feareth not the Lord nor obeyes the voice of his servante You that live in knowen sins in omissioÌ„ of known duties which Gods servants your Ministers tell you you ought to perform that pray not withyour families who make not conscience of your speeches nor 〈…〉 be thus scarcely saved if they whom God hath loved with a love as great unchange able as himselfe yet suffer his terrors here what shall you dâ—e whom hee hath set himselfe to hate and to shew the power of his wrath upon without repentance If these things be done to the greene tree Luke 23 31. what shall be done to the dry which is fitted for wrath and the fire Nahum 1. 10. even as stubble fully dry as the Prophet speaketh If such an estate of darknesse and horrour befall them that are children of light whose inheritance is light Col. 1. 12. then what is reserved for you that are darknesse and love darknesse more then light And if this befalls them for not stirring up the grace which they already have what to you that are utterly devoid of it and not onely so but despise and scoffe it If this befalls them for not humbling themselves for old sinnes though long since committed what will be fall you for going on to adde new to the olde with greedinesse If to them for neglecting the opportunities of drawing nigher to God what to you for neglecting the offer of grace and trampling under foot the blood of Christ All you that thinke there is no hell or if there be that it is not so darke as it is usually painted looke upon Heman ready to runne distracted through terrours and to give up the ghost every moment Psal 88. when yet his body was strong and outward estate whole looke upon David lying upon the wheels and the spirit of God breaking his bones Psal 51. when as otherwise hee being a King had all outward things at will Look upon holy Joâ— Chap. 6. Oh that my griefe were weighted it is heavier then the sand and my words are swallowed up that is I am not able to expresse and utter my griefe The arrowes of the Almighty are within me the poison thereof drinketh up my spirit the terrours of God doe set themselves in battle array against me ver 4. Insomuch that at the 8. verse he wisheth God would cut him off and Is my streÌ„gth the streÌ„gth of stones sayes he or my flesh brasse as he complaines that he should be able to hold out against such fierce encounters My brethren Gods people finde paines beyond those of the Stone or gout and toothake the falling of Gods
When his bones were broken Psal 51. Cleanse me from my sin ver 2. for I acknowledge my transgressions ver 3. and when he had confessed ver 4 5 6. then hee cryes Make me to heare of joy and gladnesse ver 8. and restore unto me the joy of thy salvation ver 12. and what was the chiefe ingredient the maine and principall motive which wrought most kindly with him to confesse and mourne and brought up all Against thee thee onely he puts in twice as much of the consideration thereof as of any other ingredient to make his heart mourne that chiefly if not onely melted dissolved him And in these thy confessions let the same also mainely worke with thee Against thee thee have I sinned thus oft thus grievously thus presumptuously Against thee a God so great and yet withall so good so kinde so willing to receive and pardon if my heart say were but as willing to turne unto thee and when thy case is as Iobs was Iob 10. 15 16 17. That thou art full of confusion as he speaks there so full as thou thinkest thy heart could hold no more and yet it encreaseth as it is there he fills thee fuller yet then doe thou poure out thy complaints to him as he poures in confusion into thee and when he hunts thee as Iob there complaines like a fierce Lion fall thou downe and humble thy selfe like a poore and silly Lambe if thou dyest dye at his feete mourning bleeding out thy soule in teares and when he hunts thee up and downe and pursues thee with blow after blow follow thou hard after him where ever he goes Psal 63. 8. with complaint after complaint And when yet he leaves thee not but again and again returns as some reade it after some intermission and shewes himselfe terrible to thee day after day night after night yet doe thou look in like manner againe and againe towards his holy Temple Ionah 2. 4. as Ionah did And when he begins to bring in new sins new inditements against thee as it is in the 16. verse Thou renewest thy witnesses and when thou thoughtest he had done with thee hee fetcheth new rods forth and enters into new quarrells and reckonings long since past and forgotten as it is in the same verse Changes and warre are against me vicissitudes and armies of disquietments and when one army is overcome new appeare in the field Then fall thou down upon thy knees and say as Iob at last doth Iob 7. 20. I have sinned I have sinned what shall I doe unto thee what shall I do unto thee oh thou preserver and not the destroyer of men these and these abominations I have done and I cannot now undo them what shall I do to obtain thy favour Alas nothing that can satisfie him onely confesse thy sinne Lev. 26. 41. accept thy punishment Go and strip thy selfe therefore and with all submission present a naked back to him and though every stroke fetcheth not blood onely but well nigh thy soule away yet complaine thou not one whit of him put thy mouth in the dust Lam. 3. 29 30. Be still not a word but only such as whereby thou utterest thy complaints and doest acknowledge thine own deservednesse of ten thousands times more And say as Micah 7. 9. I will beare thine indignation patiently for I have sinned against thee beare witnesse still to every stroke that it is not onely just but also lesse then thou hast deserved Neh. 9. 13. and that it is his mercy thou art not consumed Lament 3. and cut off by every blow and the heavier hee layes on struggle thou not he will let thee downe the sooner the higher he life 's up his hand to strike the lower let thy soule fall downe 1 Pet. 5. 6. Humble your selves under his mighty hand And still kisse the rod when hee hath done Hosea 14. 2. And then take up words of pleading for thy selfe It is for thy life desiring him to remember what hee hath beene ever thinking of even from everlasting thoughts of peace and mercy to us-ward and the number of them cannot be told as David sayes Psal 40. 5. which he hath been ever thinking of and with the greatest of delights as one that was in his besome and was his councellor his Son tells us Prov. 8. 31. and plead thou as David and other Saints of God have done What are now become of all these thy thoughts of mercy Isay 63. 15. are they restrained what Psal 77. 9. are all now on the sudden forgotten laid aside which thou hast been thinking on so long hast thou forgotten thine olde and ancient delights aske him if he hath forgotten his owne Name to be gracious and abundant in kindnesse it is his Name Say did the very intent of shewing mercy so infinitely before-hand possesse thee with delights and now when thou shouldest come to put it in execution and hast so faire an opportunity of doing it to a soule as full of misery the object of mercy as ever hast thou now no heart no minde to it And withall Say that thou hast notice given thee of an infinite and alsufficient righteousnesse in his Son laid up in him and that by his own procurement whereof his Son never had nor can have any need himselfe being God blessed for ever and for whom was it then appointed but for the sons of men those who are weary wounded sick broken Heb. 9. 16. lost these his Son hath put into his Will who still lives to be his own Executor And say further also to him that it is come to thine cares that his Spirit is the Comforter a God of comforts and that his Son hath bought them all his whole shop and all his cordialls Isay 61. 1 2 3. and all his skill and is annointed with this Spirit on purpose to poure him forth into the hearts of those that are wounded and sick and broken and the whole they have no need of them If it bee said unto thee yea but thou art most unworthy Answer Hosea 14. 4. but he professeth to love freely If the greatnesse of thy sins bee objected against thee pleade thou again Psal 130. 7. that Plenteous redemption is with him and if thou hast not enough to pardon me say I am content to goe without If that thou art ungodly Say That thou beleevest on him that justifieth the ungodly Rom. 4. 15. If hee puts thee off as Christ a while did the woman of Canaan and sayes he hath no need of thee say that thou hast need of him and canst no longer live without him for In his favour is thy life and that without it thou art undone If he seemes to rebuke thee that how darest thou presse thus to him who is the high and lofty One a sinfull man to him whose Name is holy Say thou hast heard himselfe say Thus faith that high and lofty One
his bolts content him not till he enjoyes communion with God till he sees his face in his ordinances Psal 24. 6. This is the generation of them that seek him that seek thy face that is this is the marke the genius the disposition of that generation This you may see in David when his conscience was wounded for that great sinne what was it troubled him Not the want of pardon of sin for the Prophet told him God had pardoned him not the meere stings of conscience and ach of his broken bones but that against thee thee have I sinned so as ease could not satisfie him but further ver 10. Create in me a cleane spirit which hee speakes because he having chewed the cud of that unclean act it had left a soile in his fancy and renew a right spirit within me oh give me grace and truth of heart to thee and oh let mee live in thy presence and see thee and have acquaintance with thee ver 11. the want of this was it that troubled him which till he had obtained he could never be at quiet for hee sought not ease or pardon onely but healing of his conscience by the favour of God and his love shed abroad So as take heed of resting in ease as if your hearts be right you will not you will waite till the Sunne of righteousnesse arise with healing in his wings Mal. 4. 2. Are you now in darknesse full of terrours and Gods wrath you will not rest till that darknesse be dispelled by the arising of the light of the Sun of righteousnesse on you and revealing Gods face in the face of Iesus Christ till his righteousnesse be conveyed to your hearts by some of his wings by some promise by some ordinance of his for the wound being the unrighteousnes of sin nothing but Christs righteousnes will heal it the wound being the want of Gods favour and of the evidence of his being your God the want of his face and good will nothing but the revealing and arising of this in your hearts will heale you for looke what the wound is such is the plaister and indeed this onely heales for though by other meanes the sore may be skinned over and ease gotten yet it will break 〈◊〉 againe So Isa 57. 17 18. I will heale him and how by restoring comforts to him Restore to mee the joy of thy salvation sayes David that the bones that thou hast broken may rejoyce and how heals he him I create of the fruit of the lips peace Hee doth it by some promise or other if the want of the sense of communion with God and absence from him disquiets a man then the heart rests not till it hath found its Welbeloved Cant. 3. 1 2 3 4 5. If doubts that no grace is in the heart then the heart rests not till some grace in truth be evidenced and some such promise made to some grace brought home still look what the trouble is such also must the plaister be and then it is healing Wert ever in the Dungeon what was it freed thee was it Christs righteousnesse laid hold on Gods face revealed thine owne grace with some promise brought home to thy heart that came with a commission to deliver thee then it is right otherwise thy bolts may be knockt off and this but against thy execution ISAI 50. 10. Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darknesse and hath no light Let him trust in the name of the Lord and stay upon his God SOme gleanings there yet remaine of this Text which I thought good to binde up into one sheafe and thresh out at this time The second Doctrine is That though it may befall one that feares God to walk in darknesse yet but to a few he sayes Who is among you hee singleth such out of a croud if simply he had spoken of those that feare God and obey him without this limitation added and walk in darknesse he might well have spoken thus sparingly who is among you For to the wicked he sayes All you that kindle a fire c. for there are but few that feare God in comparison of them If he had spoken of those that feare God and have been in darknesse for some little while happily some few dayes among many there are yet fewer for there are that walk in the light of Gods countenance to their death and never knew what terrour of conscience meanes but when he shall speak of those that feare God and walk in darknesse and suffer terrours from their youth as Heman did such an one is one of a thousand of such an one he sayes who is among you few have experience of such a condition Iob had friends who certainely were godly for Iob was to pray for them and God said he would hear Iob for them and they as is likely knew many godly men besides Iob yet when this condition of darknesse befell Iob it was so strange a tryall to them that they thought him therefore an hypocrite as never having themselves felt or heard of the like in others When Christ was to goe into his agonie he would not have many of his Apostles so much as by him to be witnesses of it much lesse to feele the like hee takes but two or three The reasons are First Reason 1 Because though all Gods people are fighting men and men of valour yet hee hath but a few champions as David though he had many souldiers yet but few Worthies and therefore calls but a few out to fight single combats with satan and his wrath though he exerciseth them all in lighter skirmishes yet not to fight such bloudy battels Seest thou not my servant Iob there is none like him him God will venture into the field but others his friends hee will not Secondly Reason 2 as he hath few champions able and fit for such an encounter so he hath variety of other temptations to exercise his withall he hath poverty and ill report imprisonment and cruell mockings losse of goods crosses in friends and some have enough to struggle under one of these and there is no temptation but must befall some and seldome all befall one some spirits are so weak as they would faint and not be able to sustain themselves and God never suffers any to be tempted above what they are able 1 Cor. 10. 13. Some mens bodies are weak and if God should rebuke them long for sinne they would be brought to nothing and he remembers they are flesh and stirs not up all his wrath as David sayes Oh suffer me to recover strength Some men God hath present use of in their callings and employments which if they were distracted as Heman was with terrours continually they were unfit for Thirdly Reason 3 God afflicts in this kinde but in case of extremity usually when hee meets with a very froward heart and stout proud spirit a knotty peece Isa 57. 17. If