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
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
nature and the divine though hypostatically united And likewise 4. That God hath given us eternall life and that life is in his Sonne this being 〈◊〉 great truth of the Gospell so as a Christian 〈◊〉 beleeves it not maketh God a lyar 1 Joh. 5. 10 11. Therfore Satan being that great lyar John 8. 44. opposeth this great truth and our faith therein above all others His 〈◊〉 at the advancement of our nature in Christ according to that truth is thought by some to have bin his fall and ruine so understanding that in Ioh. 8. He abode not in the truth However he doth now delight to make God a lyar to us in our apprehensions by questioning his promises and especially to enforce the perswasion thereof out of Gods owne dealing with us perverting his righteous wayes And secondly §. 2. as Satan hath such a desire is God may give his childe up into Satans hand for a while thus to afflict and terrifie his Spirit God may and doth give up his childe into Satans hands permit him thus to tempt him His last commission over Iob seemeth to extend thus far for his life only was excepted Iob 2. 6. He is in thy hand only save his life therefore after that leave given we heare Iob although never brought to question his estate yet crying out of terrors and of the sins of his youth for Satan then as he smote his body with boiles so buffetted his spirit And though Satan hath will of himselfe and a desire to it and power physicall enough and abilities to inflict this at all times yet he must further have power morall or leave and commission from God And God somtimes gives to Satan power over the sonnes and daughters of Abraham Luke 13. even as wel as others and as their bodies to be vexed by him so their spirits and as to provoke them unto sinne so much more to terrifie for sinne there being more of punishment then of sinne in that Thus he left David to Satan to provoke him unto sinne aswell as Iudas Therefore that provocation to number the people as it is imputed to Satan and his malice 1 Chron. 21. 1. so also to God and his anger in giving leave first to Satan 2 Sam. 24. 1. And as an evill spirit from the Lord troubled Sauls minde 1 Sam. 16. 14. So a messenger of satan was sent to buffet Pauls spirit 2 Cor. 12. wherein yet God doth no way help Satan with any further power then what as an Angell he furnished him with at his creation nor with any assistance or information of our secret sins against us to enable him the more to assault us this I finde not in Scripture but permissive power only Which is either 1. obtained and given at Satans motion request first made so that phrase Luke 22. 31. Satan hath requested and petitioned to winnow you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that also Job 2. 3. Thou movedst me against him doth imply and as it may seeme by singling out and calling forth some one for this combate as he did him more especially to whom therefore Christ addresseth that premonition and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies as much So also Iob was singled out for this duel both by God and Satan Or else 2. this is done through the ordinance of Excommunication and censures of the Church duely administred clave non errante for grosse and scandalous sinnes The proper inward effect that accompanies that ordinance which casts men out of the Church being inward affliction and distresse of conscience by Satan which of all afflictions is the greatest punishment as the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2. 6. thereby to bring a man to repentance Even as on the contrary the speciall worke of baptisme which admits into the Church to such as were fideles adulti and beleevers already was by joy in the holy Ghost to seale up their adoption and regeneration unto them as to the Eunuch Acts 8. 39. This we may see in the excommunication of the incestuous Corinthian whose excommunication is therefore expressed to be a delivering him up unto Satan in the name of the Lord Iesus 1 Cor. 5. 9. that is he was to be cast out by a commission from Christ which going forth in his name when they published it on earth he signed it in heaven Upon which rightly administred doth ensue first that as the Church doth cut them off from communion with them so God cuts them off from communion with himself and hides and withdrawes the light of his countenance the witnesse of his Spirit his comfortable presence and not only so but delivereth them up to satan that being the consequent of it which therefore because it implies the former is put to expresse the whole proceeding which delivery of him unto Satan was not a giving him a commission to cary him on to more sin for the end propounded by the Apostle was to destroy the flesh that is corruption the body of sinne and that the spirit might be saved ver 5. that is that contrary principle of grace which yet remained but was ready to die as it is Rev. 3. 2. might bee saved and kept from death and destruction though that often be indeed the effect of it in hypocrites as in Alexander 1 Tim. 1. 19. but it was to terrifie and afflict his conscience and to stir up in him the guilt of his sin with terrors for it which God sanctifieth to humble and to mortifie the flesh And thus when that Corinthian was excommunicated did Satan accordingly deale with him for in the next Epistle 2 Cor. 2. 7. we finde him well nigh swallowed up of sorow which was Satans doing for ver 11. We are not ignorant saith the Apostle in reference partly to this of his devices And thus Satan continued still to handle him even now when he began to be truly humbled and was a fit subject to receive forgivenesse and comfort ver 7. when though hee feared God and obeyed him yet hee walked in darknesse till the Church received him Or else 3. when this ordinance is not in the case of such sins administred then God himselfe who workes without an ordinance sometimes the same effects that with it doth excommunicate mens spirits from his presence and gives them up to Satan by terrors to whip them home to himselfe So that God gives him leave to exercise power over both godly men and wicked men onely with this difference Wicked men God gives up unto him as unto their Ruler and their head they are therefore called the rulers of the darknesse of this world Ephes 6. 12. Who therefore work effectually in the children of disobedience Ephes 2. 2. Or else as captives to a Prince he taking them captive at his will 2 Tim. 2. 26. so as they are captived and led away 1 Cor. 12. 2. But his owne God gives up to him but as
us to Satan his drawing nigh so neere as to mingle with our spirits and as it were to become one spirit with us 2. As hereby he hath this advantage of accesse to get within us Of fit matter to work upon so this darknesse in us is also as fit fuell and as tinder to his fiery temptations that presently enkindleth and enflameth so as all those effects of the principles of darknesse mentioned he can both increase and augment and so addes blacknesse to that darknesse in us and darknesse being his dominion therefore so much darknesse as is in us so great a party he hath in us to work upon Hence therefore all the effects that he worketh in unregenerate men who are nothing but darknesse he may worke in regenerate men according to the proportion of the remainder of darknesse in them to a certaine degree and for a limited season as to delude their reason falsely accuse and terrifie their consciences c. Onely small despaire and revenge against God which is that sinne unto death this the Apostle excepteth for having occasionally mentioned that sinne 1 Iohn 5. 16. he addes ver 17. That he that is borne of God sinneth no◠that is not that sinne and he subjoyneth But keep◠himselfe that that evill one touch him not that is with the least infusion of the venome of that sin which is properly his sinne Iohn 8. 44. and which he toucheth their spirits with who become the Serpents seed And therefore all such instances as we finde that shew how hee hath wrought on the spirits of carnall men by reason of their totall darknesse may bee alledged to shew in a proportion what he may also worke on regenerate men for a season by reason of their darknesse in part remaining All things hapning alike to all Thus in generall CHAP. VII More particularly how Satan workes upon those three principles in us First on Carnall reason SEeing therefore the exercise of his power lyes in that darknesse which is in us let us more particularly see how able and powerfull he is to work upon those severall principles of Carnall reason guilt of conscience jealousies and feares First on carnall reason on which he chiefly worketh in this sort of temptations the strength wherof lyes in false reasonings wherein if in any thing he hath the advantage First §. 1. his abilities to forge and invent false reasonings and arguments to overthrow our faith Satans abilities to invent false reasonings are as they must needs be conceived to be exceeding great who for his knowledge is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as Satan for his malice and for his subtility in out-reaching us a Serpent who when young out-witted our first parents he beguiled Eve through his subtlety sayes the Apostle 2 Cor. 11. 3. then when their reason was not depraved but now hee is growne that Old Serpent increased by so long a time of experience Rev. 17. 9. and we are become children apt to be tossed to and fro Ephes 4. 14. He hath had time enough to improve his knowledge in a student he is of 5000. yeares standing that hath lost no time but as he is said to accuse day and night Rev. 12. 10. so is able to study both day and night and hee hath made it his chiefe if not whole study to enable himselfe to tempt and plead against us It is his trade therefore as men are called Lawyers or Divines from their calling so hee the tempter and the accuser from his imployment by this his long experience abservation he hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2. 11. his set and composed machinations his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6. 11. his methods of temptations which are studied and artificially moulded and ordered even such systemes and methods of them as tutors and professors of arts and sciences have and doe reade over againe and againe to their Auditors The Apostle calls them darts verse 16. and he hath an whole shop and armory of them ready made and forged which for the acutenesse and subtill sophistry that is in them are called depths of Satan Revel 2. 24. Which depths and his continuall exercise in this great controversie in all ages if in any point are most to bee found in this for he is more especially versed in this great question and dispute whether a man bee the childe of God or no more then in any other all other controversies hee hath had to deale in but in particular ages as occasionally they were started but this hath beene the standing controversie of all ages since God hath had any children on earth With every one of whom more or lesse he hath at one time or another had solemne disputes about it so as he knowes all the advantages windings and turnings in this debate all the objections and answers and discussions in it And as other controversies the longer they are on foote and the further they have bin caryed along the more they are enlarged improved and grow more subtle So must this needs also especially in this latter knowing age of the world and by reason also of that seeming neere similitude which hypocrisie holds unto the truth and power of grace which hath fazled and entangled this controversie The objections and difficulties which a beleever meets with in beating out a right judgement of his estate which of all controversies is the most subtill and intricate are greater then in any controversie the world ever knew and afford stranger knots and require as acute distinctions to dissolve them as the Schoole knowes any And indeed such as did not the holy Ghost sometimes cut sometimes untie them for beleevers by witnessing with our spirits that wee are the sons of God bare reason alone could never determine in it Now Satan through long experience and observation hath all these at his fingers ends and hath reduced them all to common places long since He hath still observed and laid up what answers have relieved the spirits of beleevers in such and such a doubt cast in by him and then studies a further reply against the next time or for the next beleever he shall have to doe with Secondly §. 2. as he hath thus throughly studied this controversie Satan knowes how best to suit his false reasonings to all sorts of beleevers and knowes all the windings and false reasonings in it So withall by his daily studiing and considering Men he knowes how best to suit and make use of those reasonings both to persons and seasons It is the sole businesse of those evill spirits to study men for this end they goe up and downe the earth and he hath common places of men and their severall frames and temper of spirit as well as of temptations he knowes all the severall rankes and classes of men in the state of grace and according to their rankes with what sort of temptations to encounter them For mens
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
to restore and to comfort a man again I will restore comfort to him ver 18. Sixtly §. 6. in case of deserting his truth and not professing it 6. Case and appearing for it when he calls us to doe it For deserting his truth when called to professe it In this case hee left many of the Martys many of whom especially untill those in Queen Maries dayes when with the Gospells increase and the light of it God gave more strength also and some then also did desert the truth for a while then God in respect of comfort deserted thē then they recovering Gods favour again upon repētance a new resolution taken to stick to the profession of the truth what ever came of it that their desertion made them the more bold and resolute And this was in part Ionahs case who having a commission sealed him to goe to Niniveh with a message from God he withdrew himselfe and went another way and God in the midst of his security casts him into a whales belly and when hee was there God withdrawes himselfe from him as if hee meant never to owne him more insomuch that Ionah sayes Chap. 2. 4. Then I said I am cast out of thy presence And there is this equity in this dealing of Gods thus with us That as when we are ashamed of Christ the punishment fitted to it is That Christ will be ashamed of us so when we will not witnesse for God there is no reason His Spirit should witnesse to us And so when wee seeme to evade persecution for the Crosse of Christ then it is meet God should meet with us and take us in hand himselfe which is far worse Seaventhly §. 7. in case of unthankfulnesse and too common an esteeme had of the assurance 7. Case and light of Gods countenance Of unthankfulnesse for former comforts and of freedome from those terrours and doubtings which others are in which is a sinne Christians are apt to run into For as the light of the Sunne because it is ordinary is not regarded none minde it or look at the Sunne but as hee said when it is in the eclipse So a continuall sun-shine of Gods favour enjoyed occasioneth but a cōmon esteeme of it And in this case God withdrawes those cōforts and assurance because they are the greatest and sweetest comforts of all other and which to abuse or not to value of all other provokes most therfore in this case God takes them away For as Hos 2. 9. in case of being unthankful in outward mercies God tooke them away and restored them not againe till they esteemed them better and acknowledged whence they had them So also in spirituall assurance light and comfort doth God in like maner deale CHAP. XIII The third generall head The Ends for which God leaveth his children unto this darknesse First such as are drawne from God and his faithfulnesse c. NOw let us come to those ends which God may have in this his dealing with one that feares and obeyes him which are many and holy ones First to shew his power and faithfulnesse in upholding raising up and healing such a spirit againe as hath been long and deadly wounded with inward terrours which is as great an evidence of his power as any other and therefore saith Heman Psal 88. 10. Wilt thou shew wonders to the dead shall thy faithfulnesse be declared in destruction ver 11. That is in raising my soul up again to joy and comfort which is as much as to raise up a dead man nay more as much as to raise up a soule already in hell for the same terrours sayes hee that destroy them doe in like maner seaze on me in the 1. Ephes 19. it is said That the exceeding greatnesse of Gods power was seene in raising Christ from death to life and wherein lay principally the demōstration of that power not simply in raising his body up againe that was no more then he did to others but in Acts 2. 24. the power is said to be shewen in this that hee having losed the paines of death wherewith it was impossible he should be held he was raised up againe his soule was heavy unto death with terrours and those paines in themselves were deadly though not to him in that hee being God as well as man it was impossible for him to sinke under them now therefore to raise up and glorifie that his soule that was so bruised wounded and pierced through and through herein lay the wonder and such a wonder God shewed in recovering Heman And to shew the greatnesse of this worke let us consider a little the depth and deadlinesse of this kinde of distresse it is compared to the bruising of a reede which when it is bruised who can make it stand upright againe It is called The wounding of the spirit Proverbs 28. which no creature knowes how to come at to heale none but God who is the father of spirits who made them and knowes how to mend them It is not onely called the sicknesse of the spirit as Esa 33. 24. where the want of the assurance of the forgivenesse of sinnes makes poore soules to say I am sick which to heale is made the prerogative of the Sunne of righteousnesse arising with healing in his wings Mal. 4. 2. but also it is called death and destruction for so in that 88. Psalme Heman calls that distresse that he was in And the reason is Gods favour is our life by which wee live and are upheld which therefore being withdrawne the soule is ready to faile and faint and to come to nothing and sinke into destruction Esa 57. 16. And againe the paines of those terrours are more violent and more powerfull to hold us under then are the pangs of death The wounds of the guilt of sinne being as deadly and as strong as the lusts of the power of it and it requires as great a power to dissolve and scatter them For all the strength that the law and Gods justice hath sinne also hath to back it For the strength of sinne is the Law 1 Cor. 15. 56. Secondly § 2. as to know the power of Christ his resurrection 2. End to know the fellowship of Christs sufferings so the fellowship of his sufferings that thereby the soule may be made more conformable to him as it is Phil. 3. 10. As there are the suffering for Christ so the sufferings of Christ and God makes his partakers of both persecutions without and terrours within With which Christs soule was filled then when as the text sayes Hee was heard in what he feared and his soule was heavy to death and My God my God why hast thou forsaken mee and so Esa 53. It pleased God to bruise and wound him Now then to conforme us to his image we that are his brethren and are the persons guilty must suffer somewhat in spirit as well as he and have a portion therein also
without a white stone an earnest penny put into their hands But now God is a terrour to them and when they arise from prayer or the like duty their hearts condemne them more then when they began Once they never lookt to heaven but they had a smile now they may cry day and night and not get a good look from him once say they they never hoist up saile to any duty but they had a faire and good wind God went along with them but now they have both winde and tide God and the deadnesse of their own hearts against them In a word God is gone light is gone God answers them neither by vision nor by Prophets neither in praying nor in hearing and therefore hath forsaken them cast them off Yea will never be mercifull Oh woe to us say they we are undone You erre poore soules not knowing the Scriptures and the maner of your God and of his dealings with his people to thinke that his minde is changed when his countenance is and so to run away from him as Iacob did from Laban to thinke hee hath cast you off when he is but returned to his place that you may seeke him more earnestly Hosea 5. Like children when their mother is gone aside a little you fall a crying as if you were undone So it 〈◊〉 that you are alwayes in the extreames if he 〈◊〉 on you then your mountaine shall never be removed if he hides his face then he will never be mercifull 〈◊〉 as it is a fond and a childish fault so it is beastly and brutish also thus to judge I tearme it so because ye are led therein by sense and like beasts beleeve nothing but what you feele and see and measure Gods love by his lookes and outward cariage which when Asaph did in other afflictions as you in this he cryes out he was ignorant and as a beast Psal 73. 22. What will you trust God no further then you see him It will shame you one day to think what a great deale of trouble your childishnesse put the Spirit of God unto As what a trouble is it to a wise man to have a fond and foolish wife who if he be but abroad and about necessary businesse haply for her maintenance yet then she complains he regards her not but leaves her if he chides her for any fault then she sayes he hates her and is so much distempered by it as a whole dayes kindnesse cannot quiet her againe Thus deale you with God and though he hath given you never so many faire and cleare evidences of his love and these never so often reiterated and renewed yet still you are jealous never quiet alwayes doubting questioning all upon the least frowne that either God must undoe you by letting you goe on in your sinfull dispositions without ever rebuking of you or else lose the acknowledgement of all his love formerly shewne and have it called in question by your peevish jealous misconstructions upon every small expression of his anger towards you Two sorts of such some more lightly troubled some more deeply Some of you that are lesse troubled and thus wanton against Christ I would chide out of it But you that are more deeply and lastingly distressed I pitty you I blame you not for being troubled for when he hides his face the creatures all are troubled Psal 104. 29. God would have you lay it to heart when he is angry Isa 57. 17. God there tooke it ill that when he smote him he went on stubbornly if you should not thus lay it to heart it were a signe you had no grace that you made not him your portion if you could beare his absence and not mourne Carnall men having other comforts can beare the want and absence of him well enough but not you that have made him your portion and your exceeding great reward But yet though you are to lay it to heart so as to mourn under it yet not to be discouraged to call all into question Mal. 3. 6. For though you change yet not God Iames 1. 7. nor his love for his love is himselfe 1 Iohn 4. 8 9 10. We may change in our apprehensions and opinions and Gods outward cariages and dispensations may bee changed towards us but not his rooted love Wee are not the same to day Heb. 13. that yesterday we were but Christ is the same to day yesterday and for ever To say that he hath cast you off because he hath hid his face is a fallacy fetcht out of the devils Topicks and injurious to him For Isay 54. 8. In a little wrath have I hid my face for a moment but with everlasting kindnesse will I remember thee First I have but hid my face not cast thee out of minde and 2 though in anger yet but a little anger and 〈…〉 a moment And all that while 4 I am nor 〈◊〉 full of thee I remember thee c. 5 And this with kindnesse from everlasting to everlasting When the Sunne is eclipsed which eclipse is rather of the earth then of the Sunne which shines as 〈◊〉 foolish people thinke it will never recover light but wise men know it will But you will say Object if this desertion were but 〈◊〉 moment it were something but 〈…〉 for many yeares How many yeares Answ This life is but a moment and God hath eternity of time to shew his love 〈◊〉 time enough to make amends for a few from that Everlasting kindnesses Remember the Text sayes One than feares God may walke in darknesse 〈…〉 a steppe or two but many wearisome turnes in it Heman was afflicted from his youth David so long that Psal 77. he thought God had forgotten 〈◊〉 And doth his promise faile for ever Remember whâ—â— is said in another case Luke 18. 8. that though Hee beares long yet he comes speedily that is though long in our eyes yet speedily in his owne 〈◊〉 hath all time afore him and knowes how much time is behinde to be spent in embraces with you Yea but you will say Object it is not onely hiding his face but I suffer terrours hee is wroth hee is turned enemy he fights against me and therefore 〈…〉 vessell of wrath sitted to destruction So it was with Iob Answ Chap. 13. 24. Wherefore 〈…〉 thou thy face and holdest me for thine enemy So Esay 63. 10. Psal 88. 16. All those are but the effects of a temporall wrath There is a wide difference betweene a child under wrath and a child of wrath Thou maist be a child under wrath when not a child of wrath God as he may afflict you in your estates and bodies so your spirits as a Father for Heb. 12. 9. He is the Father of spirits Ten Directions for those who are more deeply troubled and means to be used how to recover light and comfort FOr their sakes who are thus more deepely troubled I will prescribe some directions how they are to behave
sometimes seeme so angry that hee may throw away his childes petition and yet resolve to bee his father still It were infinite to reckon up all the false reasonings that soules in distresse have sometimes from a place of Scripture misunderstood and misapplyed some who being annoyed with blasphemous thoughts against God and Christ and his Spirit though they be their greatest affliction yet have thought they have sinned against the Holy Ghost upon the misapplying that place Mat. 12. 31. That blasphemy against the holy Ghost shall never bee forgiven whereas that place is meant onely but of some one kinde of blasphemy which indeed is wilfull blaspheming of God and the worke of his Spirit out of revenge Heb. 10. 29. So some because they have sinned after enlightning and tasting and fallen into some grosse sin thinke they shall never be renewed by reason of that place Heb. 6. 4. whereas he speaks of a wilfull and revengeful falling away with such a revēge as they would if they could crucifie Christ againe ver 6. For otherwise David had not beene renewed for hee sinned presumptuously 1 Sam. 12. 9. and despised the commandement So some if they heare but of some fearefull example and of Gods severe dealing with others how hee cast them off upon such a sinne as he did Saul they thinke and conclude that upon the commission of the like that God hath cast them off also But there is no certaine ground for such a thought for secret things belong to God So because some heare that there is a time after which God sometimes offers grace no more but sweares against some men therefore that their time is also past which they can have no ground for for though it bee true God doth so with many that heare the Gospell yet the word gives us no certaine rules to judge he hath done so by any of us It is good to feare least thou shouldst provoke him to it but thou hast no signe to feare hee hath done so with thee And indeed herein lyes the maine and first businesse to be done in raising up a troubled soule even to finde out the ground of their doubting and to examine the truth of it and confute it If a man be falsely imprisoned or cast in a suit at Law what doth he to remedy it he seekes to finde out the errour in the writ so doe thou search out the ground of thy trouble goe to some spirituall Lawyer skilled in Soule-worke keepe not the devils councell he opposeth nothing more then making your doubts knowen Direction 3. THe third direction I give to such is 3. To consider as indifferently what may make for them as against them that they keepe and lend one eare as well to heare and consider what makes for their comfort as unto what may make against them This direction meetes with a great infirmity of such as are in distresse who through Satans temptations have their hearts so deeply possessed with prejudiciall conceits of the misery of their estates that as the people of God in Exod. 6. 9. through the anguish of their hearts were so far distempered that they listned not to the good message which Moses brought them nor beleeved that so good newes could be true of them So are the soules of many that are in distresse so filled with anguish and sense of misery and so strongly prepossessed with desperate opinions and so farre put out of hopes that they reject all that is spoken for their comfort so as they will not so much as bee brought to cast an eye or a thought upon any thing that may be an occasion of comfort to them Like some prisoners at the barre through extremity of feare they cannot read that in their hearts and in the word which might save them Tell them of what God hath wrought for them and in them as evidences of his love and as they cannot so often they will not reade them over or if they do they reade them over but as a man doth a book he meanes to confute they picke quarrells and make objections at every thing that is said as if they were hired as Lawyers to pleade against themselves and to finde flawes in their evidences I have observed some who have set all their wits awork to strengthen all arguments and objections against themselves who have bin glad if they could object any thing which might puzzle those who have come to comfort them if they could hold argument against themselves as if they were disputing for the victory onely And thus through much poring upon and considering onely what might make against them they have had the bolts of their hearts so farre shot into despaire and fixed in desperate sorow and the true wards of sound evidences so farre wrung and wrested by false keyes that when the skilfullest and strongest comforters have come with true keyes to shoot back the bolt they would not turn about nay could scarce get entrance This was Davids infirmity as at the 10. verse of the 77. Psalme compared with the second verse My soule refuseth to be comforted he spilt all the cordialls and physicke that were brought him hee was not onely voide of comfort but refused it What bring mee promises to comfort me will such an one say you may as well cary them to one in hell or give physicke to a man past recovery and so will take downe nothing that is given them So also the Church in the third of the Lamentations ver 17 18. her heart was deeply possessed with a desperate apprehension My hope sayes shee is perished from the Lord. And what was it that shot her soule into so fixed despaire ver 17. Shee forgot all good she forgat that is she would not so much as take into consideration remembrance any thing that had beene comfortable to her All good so the originall that is all Gods former good and gracious dealings with her all the good things wrought in her and for her whence shee might have comfort and instead thereof what did her thoughts feed and chew upon onely wormwood and gall her bitternesse and distresse poring onely on what might make against her I said my hope was perished from the Lord calling to minde my affliction and my misery my wormwood and gall These shee could revolve and rowle up and down in her mind though they were bitter and would entertaine thoughts of nothing else But when on the contrary shee began to take into consideration Gods gracious faithfull supporting her in that very desertion in faithfulnesse renewing his mercies every morning ver 22 23. and that still he maintained in her heart a longing and lingring after him and a secret cleaving to him and that God did enable her to choose him as her portion ver 24. This I recall to minde sayes shee ver 21. which speech hath reference to those words fore recited which follow there therefore have I hope she spits out her wormwood
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
And therefore as Christ did suffer both inwardly and outwardly so doe many of his members If you have suffered with him yee shall also be glorified with him The sons of Zebedeus would have been glorified in Christs kingdome more than the rest of the Apostles But sayes Christ Mat. 20. 22 23. Are ye able to drinke of the cup whereof I shall drinke Hee meanes that cup delivered to him at his crucifying Let this cup passe the bitter cup of Gods anger and are ye able to be baptized with the baptism I am baptized with namely outward afflictions and persecutions for the name of God which are called baptisme because they set Gods mark on us that we are Gods as baptisme doth seale to us that we are his because then the Church ownes us and takes notice of us as sincere when we have beleeved and suffered as at baptisme the Church receives us and of this baptisme Christ speaks in the present tense because that he was already baptized with outward persecutions but the cup which was inward affliction of his spirit this hee was to drinke off at his agony which I shall drinke off in the future which cup cast him into that sweate ere he came to the bottome This though no creature was able to drinke off to the bottome yet taste they might and he tels them they should v. 23. Ye shall drink of it c. that is taste of inward affliction and desertion as well as of outward persecution terrours within and without and all to make us conformable to him and so come to know in part what he endured for us Thirdly §. 3. to put the greater difference between the estate of Gods children here 3. To shew the different estate of Gods children here and hereafter and that hereafter in heaven To which very purpose is that speech of the Apostle 2 Cor. 5. 7. That here we walke by faith not by sight he had said before that the estate of beleevers in this life is an estate of absence from the Lord wherein we want his presence and so enjoy not the sight of him and therefore are to excercise faith the more which is peculiar to this estate and a grace given of purpose for us to walke by while it wee live here And though sometimes here wee have some light and glimpses of him and his presence yet we walke not by sight alwayes for wee walke by faith not by sight We shall have enough of the sight of God hereafter when we shall see him as we are seene face to face and be ever more with the Lord when in his light we shall see light and be satisfied with his image Wee may therefore be content to want it here sometimes you may well endure over-cloudings here sometimes that all sight should be taken away for in the world to come there will nor be one cloude to all eternity Your inheritance is light 〈…〉 13. Light is your portioÌ„ but now is the seed 〈◊〉 and light is sâ—â—en Psal 7. 11. For the righteousâ—â— you must be content to let it lye under 〈◊〉 the longer 〈◊〉 doth so the greater crop and 〈◊〉 vest will come up in the end You must 〈◊〉 the vicissitude of day and night here 〈◊〉 night and joy in the morning for her easier you shall have continuall day and no â—ight This differnce there is put betweene earth and heaven to make heaven 〈◊〉 and to exercise faith the estate in heaven is as a state of perâ—â—t and continuall â—ealth which that we may 〈◊〉 we are ever and anon sick here and qualmes come over our consciences feares our sinnes are not forgiven but when we come thither The inhabitants there shall be no more sick but their sins shall be forgiven them Esa 33. 24. The fourth end is § 4. to let us see whence spirituall comforts and refreshings come 4. End to shew the spring of all spirituall comforts and our dependance for them That God alone keepes the keyes of that cupbord and alone dispenseth them how when he pleaseth That we may know as it is Esa 45. 6 7. that it is the Lord that formeth the light and creates darknesse evill and peace and that as affliction riseth not out of the dust as Iob speakes so nor comfort out of our hearts Whereas if continually we enjoyed comfort we should be apt so to thinke God will let us see that our hearts are nothing but darknesse and that to cause any spirituall comfort is as much as to create light at first therefore he sayes I create the fruit of the lips peace Esa 57. and that he it is that doth command light to shine into our hearts who commanded light at first to shine out of darknesse 2 Cor. 4. 4. Which can no way more fully be manifested then by with drawing that light somtimes and leaving us to darknesse As why doth hee sometimes assist us in prayer and fill the sailes and againe at sometimes leaves our hearts empty Is it not that we may learne that lesson Rom. 8. 26. That it is the Spirit that helpeth ouâ— infirmities and that we of our selves know not what nor how to aske Which lesson although he sometimes streightens us yet we are difficult in learning nor are easily brought to acknowledge our dependance on him for his assistance in like maner for the same end doth he sometimes hide and then againe sometimes reveale himselfe to shew that he is the immediate fountaine of comfort The God of all comforts 2 Cor. 1. 4. that so we might know whom to thanke whom to depend on whom to goe to for comfort it being as difficult a thing for us to goe out of our selves and from the creatures for comfort to God alone as to goe out of our selves to Christ alone for righteousnesse Hereby also we see that though we have never so many outward comforts that yet the comforts of our spirits doe depend on God alone For if He in the midst of them withdraw himselfe they all prove but miserable comforters CHAP. XIV A second sort of Ends for the tryall and discovery of graces especially of Faith OTher ends God hath to make tryall of our graces and a discovery of them The same end that God had in leading his people through the great wildernes where no water was where Scoâ—pions stung them Deu. 8. 16. which was to prove the c. The same ends hath God in suffering his people to goe through this desart barrennesse and darknesse where no light is and where terrours of the Law doe sting them for all those his dealings then were types of Gods dealing with his people now even to prove them and to make tryall of their hearts For the same ends as he left Hezekiah to the power of sin in the point of sanctification namely To know what was in his heart doth he also leave others of his children to the guilt of sinne in the point of