trusting to false signes together with true which is incident even to beleevers that are in the state of grace and have good evideÌ„ces to shew for it who yet together w th those sound evidences often rake many other signes that are but probable yea and which are deceitfull and but common to hypocrites this we are apt to doe to take many things as infallible signes which are not As many are said in Daniel to cleave to the better side by flattery so in a mans heart many false signes will come in and give their testimony and flatter a man and speak the same thing true evidences doe Now God to discover which are false and which are not leaves a man and then he will finde all his false signes faile him and to leave him as flattererâ— use to doe and to be but as broken teeth among those which are sound and whole to faile and disquiet him like reedes that breake when any stresse is put to them and so runne into his hand Or 2. Putting too much confidence on signes secondly when we put too much of our confidence upon signes though true and trust too much to comforts and former revelations and witnesses of Gods Spirit and to our graces which are but creatures acts of God upon us and in us when therefore we let all the weight of our support to hang on these God in this case often leaves us That no flesh should rejoyce in his presence Or thirdly 3. When wee neglect going to Christ 〈◊〉 upholding our graces when we thinke graces and comforts are so rooted in our selves that we neglect God and Christ for the upholding increase and exercise of them then God with drawes the light of these that we may have recourâ—â— to the spring and well-head As too much confidence in the power of inherent grace caused Christ to leave Peter to the power of sinne so confidence also in the power of grace causeth God to leave us to the guilt of and terrours that come by sinne The second case 2. Case For neglecting opportunities of spirituall comforts for neglecting such precious opportunities of comforts and refreshings as God hath vouchsafed As the neglect of holy duties wherin God did offer to draw nigh to us as the Sacraments c. So Cant. 5. 4 5 6 7. Christ stood at the doore and knockt that is moved the heart of the Church there to pray or performe the like duty in which hee useth to come in to the heart and visit it he offered to assist her and began to enlarge and prepare her heart 〈◊〉 made excuses upon this Christ went presently away onely he left behinde him an impression a sent of himself in her heart ver 4. 5 6. enough to stirre her up to seeke him in the sense of the want of him as in desertion God useth to doe Thirdly 3. Case in case of not exercising the graces which a man hath For not exercising graces not stirring them up c. when Christians are as it were between sleeping and waking which was the Churches condition in that Cant. 5. 2. then also Christ deserts To perform duties with the inward manhalf awake as it were and halfe asleepe to pray as if wee prayed not as on the contrary we are to use the world as if we used it not Thus to doe the worke of the Lord negligently this provoketh God to absent himselfe as he did there Cant. 5. 2. and so 2 Pet. 1. 9. Hee that lacketh these things that is useth them not neglecting to adde grace to grace as the former words expounds that phrase and it agrees with the like elsewhere used as Mat. 25. 29. Hee that useth not his talent is said not to have it To him that hath shall be given c. A blindnesse soone falls on such a man he forgetteth all that ever he had as was opened afore And indeed there is no reason that a man should have present comfort of future grace when he neglects the use of present grace Esa 64. 7. God complaines that there was none that stirred up himselfe and for this God was wroth Whereas otherwise ver 5. God meetes with him that worketh righteousnesse and rejoyceth in him that rejoyceth to worke righteousnesse God meers such and rejoyceth with and draws nigh unto them but others that stirre not up themselves God rouseth and stirres them up by terrours Hee that walkes according to this rule peace be on him Gal. 6. 16. not else Though comfort is not alwayes the present necessary fruit of righteousnesse yet is never without it Fourthly In case of some grosse sin in case of some grosse sinne committed against light unhumbled for or proving scandalous or of old sinnes long forgotten I will give instances of each particular First for some grosse sinnes committed against light Against light An instance for this is David With though he was a man after Gods heart yet wee meete with him often complaining as one that was frequently in these desertions amongst othertimes once in the 119. Psal 25 28. ver where his soule cleaveth unto the dust and is even at deaths doore for hee sayes quicken me hee meanes it in regard of the sense of Gods favour which is better than life which also is the meaning of that phrase that his soule did 〈◊〉 the dust that is was brought to the apprehension of death therefore Psal 22. 15. Christ upon the Crosse of whom the Psalme is made cryes out that God had forsaken him and brought his soule to the dust of death and David sayes here also that his soule 〈◊〉 and was 〈◊〉 even all the powers of it were loosned and â—â—led within him at the sense of Gods wrath even as waxe melts before the fire ordinarily wee finde in Scripture no such eminent desertion but we finde the cause of 〈…〉 off if we reade on so here in the 29. verse Remove from â—ee sayes David the way of lying He points to the scare of his heart wherein his griefe lay David among other corruptions had a lying spirit 〈…〉 is very roundly two or three lyes together when he fled from Saul and came to Ahimelech who fearing to harbour him because of Saul askt him why he was alone it being a suspitious thing that hee so great a man should have no greater traine to attend him and did argue that he fled as a proscribed person and then it would bee dangerous to foster him To this he answers roundly That the King had commanded him a businesse There is one lie and that the King had commanded him secrecy in it there is another and because my servants should not know it I have sent them away to severall places there is a third and againe at the 8. verse I have not brought my sword because the Kings businesse required hast there is a fourth lie David went on here in a way of lying they were all made and deliberate lyes Other
the light of this fire which carnall men not born againe content themselves with is that excusing which naturall conscience upon the performing any outward act of just dealing hath in such mens hearts mentioned Rom. 2. 15. And the walking in the light of this fire What by walking in the light of the fire is resting therein all their dayes not endevouring to have their hearts changed and to get a new principle of grace and of love to God fetcht from Christ as the spring of all Vse THe first Vse is Vse 1 seeing so many offer up but common fire to God Examine what fire we offer up to God it is good you examine whether that righteousnesse you think to please God with be any more then fire of your owne kindling First 1. The originall of it That righteousnesse which is kindled in thy heart and blazeth in thy life whence was it first enkindled examine the original of it Was it kindled in thee by fire from heaven that is by the Holy Ghost comming downe in Gods ordinances on thee as fire burning up thy lusts 〈◊〉 thy heart dissolving the workes of the devill enkindling sparks of true love to God zeale for his glory which are above the reach of mans naturall ability or is it no more then that whereas every man hath some sparkes of ingenuity and honesty towards others and of sobriety and of devotion to a Deity raked up in the ashes of corrupt nature for even the heathen had the Law written in their hearts Rom. 2. 14. which sparkes thou living in the Cuurch where civility and religion is professed civill education naturall wisedome and the accusings of naturall conscience enlightned have blowne up to some blaze to some just dealing common care of serving God yet know that if there be no other principle nor no more it is but fire of your owne kindling and you will lie downe in sorrow Secondly 2. The fuell examine what duties are especially the fuell of that fire in thee in what duties is that righteousnesse thou thinkest thou pleasest God with chiefly spent and exercised are they principally the duties of the second Table of just dealing with men and sobriety and it may be thou bringest withall a stick or two of the first Table to this fire that is some duties thereof such as for thy credit thou must not omit as comming to Gods ordinances of publique worship This fuell if there be no more argues 〈◊〉 but common fire for looke into the chimneys of the heathen thou shalt finde the most of all this practiced and in that thou dost put the chiefest of thy religion in them it is argued to be but a fire kindled of those sparks which are raked up in nature for those coÌ„mon sparks which are in all mens hearts are especially those of the second Table But now if it were a fire from heaven theÌ„ though those would not be left undone yet the chiefest heat of thy heart would be to the duties of heaven of the worship of God publique and private when men practise but so much righteousnesse as is necessary for them to doe if they will live in the world in any comfort or credit as to be just and sober is necessary as also to frequent Gods ordinances for the state we live in enjoyns them But when mens zeale and fervour contends also and lives upon such duties which the world regards not as mourning for sinne taking paines with the heart in private between God and a mans own soule and feeds upon heavenly things and thoughts and is such fire as the world quencheth it is a signe t is more then common fire Thirdly 3. By warming onely the outward man in these duties common fire warmes but the outward man as that fire doth which you feele daily it heats you not within so common righteousnesse contents it selfe with bodily exercise a formall performance of duties publique and private but fire from heaven heats first within heats the heart within as at the hearing the Word did not our hearts burn within us say they so it heats the heart in prayer makes a man fervent in spirit serving the Lord. Fourthly 4. What incentives enflame it examine what bellowes cherish and keep alive that fire of righteousnesse that is in thee and makes it flame that is what motives set thee awork to doe what thou dost if worldly ends make thee abstaine from sinne and to be just in thy dealings as credit with the world and feare of disgrace or the accusings of conscience onely or feare of hell or hope of heaven this is but common fire but if love to God the consideration of his mercies his eternall love and the love of Christ zeale for his glory if these be the bellowes the fire is heavenly But if when thou art to be moved with such as these they stir not thy heart It is but common fire The second Vse is Vse 2 to take heed of walking in the light of such fire that is resting in it for salvation and contenting your selves with it as most in the world doe and as the Iews here did for you will lie down in sorrow if you doe But you will say wee doe not trust in this our owne righteousnesse for we professe Christ and beleeve in him which added to this is enough I answer That though you professe Christ yet1. unlesse you have had a light that hath discovered to you that all the righteousnesse you have by nature and emproved in nature is a false righteousnesse you doe then as yet rest in your owne righteousnesse and rely not wholly on Christ So Phil. 3. Paul first sum all to be drosse and dung counted it losse that he might which râ—st it implies he could not have him els Men though they seem to take Christs Title as many will procure the Kings Title for a living to make all sure yet they keep and stick to and plead their own but you must give up that first and rely wholly on Christ or hee will not save you 2. Hee that doth not daily above all things directly and immediately aime at and seek out for Christs righteousnesse and maketh it not the chiefest of his thoughts prayers and businesse is restlesse without it rests in his owne for so when he had given up his title in his owne hee mainely endeavoured after this to bee found in Christ Phil. 3. Thirdly you will seeke from Christ a new righteousnesse of sanctification also for you will see that the common righteousnesse of nature and education will not please him and Christ must be made sanctification to you 1 Cor. 1. 30. aswell as righteousnesse Thus Nicodemus though a civill man afore yet when he came to Christ his old civility would not serve without being borne againe and becomming a new creature so as you must not think to make a supply or addition unto Christ with fire of your owne kindling you must have
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
there are such troubles and learne not to censure others when they are in this condition thou walkest in the light and thou seest another in the dungeon he may be dearer to God then thou It was Iobs friends fault who having not had experience of such a condition in themselves concluded he was an hypocrite if you thus judge then as Asaph sayes You condemne the generation of the Iust Psal 73. 13 14. And herein Satan also is gratified the strict wayes of grace scandalized If God use his children thus Curse God and die sayes Iobs wife and so the foolish men and women of the world Fourthly 4. To feare God the more passe your soiourning here in feare and serve him with feare 1 Pet. 1. 17. For even our God is a consuming fire Heb. 12. ult Keepe thy heart in awe with the knowledge of such an estate this kept Iob in awe and made him so strict a man al his dayes reade the thirty first Chapter throughout and you shall see what a righteous man he was and then see the reason of all ver 23. Destruction from the Lord was a terrour to me and to the same purpose also Chapter 4. ver ult he sayes that he had alwayes feared that which now had befallen him wherof the distresse of his Spirit was the greatest evill this he feared might befall him when he had most assurance Lastly 5. Be thankfull God hath spared thee be thankfull that God spares thee haply thy body is weake and he knowes thou art but flesh and so stirres not up all his wrath if he should fall on thee as on others it would destroy thee But consider that thou hadst a stone in thy heart as well as any other hath God cured it by gentle 〈◊〉 and so dissolved it and caried it away when as he hath cut others and bound them and put them to much paine in taking of it out Oh be thankfull You that are healthfull and have strong bodies are you not thankfull when you see others sick and 〈◊〉 bedrid roaring of the Stone Toothach Gout whereof you are free ought you not to be much more for the healthfulnesse of your spirits cheerefulnesse being the marrow of them when as others are sicke as the expression is Esay 33. ult for want of assurance that their sins are forgiven others 〈◊〉 all day as on a rack and are distracted almost out of their wits and even themselves are a burthen to themselves Oh be thankfull that it is not so with you USE 3. WHo is among you that fearth the Lord To those that have beene in darknesse and are now recovered out of it and hath been in darknesse but now is out of that eclipse and walkes in the light againe you who have beene in the dungeon and have beene set free againe who have had the wounds of your spirit healed your soules raised from the nether most hell when they drew nigh to the grave and have found a ransome Iob 33. learne you duty also First to be thankfull to God and Iesus Christ and to love the more To be thankfull to God and Christ for you know and have tasted what he did for you you know how bitter a few sippes of the cup was which he dranke off and took down and therefore must needs love him more You also have more experience of Gods power and faithfulnesse and what a miracle God hath wrought in raising you up againe He hath shewne you wonders among the dead as Heman speakes Bee thankfull Thus David in Psal 116. ver 3 4. compared with the first verse I love the Lord and why The sorrows of death compassed mee the paines of hell got hold upon mee I found trouble and sorow I was brought low and he helped me Secondly 2. To pitty others in that condition learne to pitty others in that condition Who can doe it better then you that have experience of the like If you heare of any soule in distresse it is expected of you to pray for him more then of another Heb. 2. ult Christ learnt to pitty us in all our infirmities the more by bearing out infirmities himselfe to that end God raised you up that you might be able to comfort others with the comforts you have received 2 Cor. 1. 4. and might pray for them Therefore Isay 57. 17. when any poore soule is smitten God as is there said is moved to restore him againe for his mourners sakes as well as his owne Thirdly 3. Declare what God hath done for you declare what God hath done for you you have beene in hell give warning to others from comming there 1 Cor. 5. 11. We knowing the terrour of the Lord perswade men If the rich man had come from hell what stories would he have told to have scared all his brethren tell you the like You have seene the wonders of God in the Deeps And give warning unto others now you are a shore tell men of the rocks and shelves and stormes they are like to meet with in such and such courses of uncleannesse worldlinesse c. David sayes when he should have once his bones that were broken healed againe Psal 51. that then he would teach sinners Gods wayes Fourthly 4. Take heed of such sinnes as may bring you into such a condition againe take heed of what may prove the 〈◊〉 of such a condition The devill may come and cast you into your old fits if he finde the same materials to work upon such as grosse sinnes acts of uncleannesse lying unjust dealing c. You know what brought David to his broken bones and likewise take heed of performing duties formally coldly and in hypocrisie and of resting in them which are but as a hollow tooth â—s Solomon speaken that is broken Prov. 25. 19. better out of the head then in these any cause the tooth ach againe Take heed of sinning against light if the devill found no such things in you he should not trouble you So also get 〈◊〉 straggling doubts answered 〈◊〉 them not lie neglected they may come in together one day and make an army though severall and apart as they now rise in your consciences scattered you can despise and neglect them USE 4. The fourth and maine use to such as feare God and walke in Darknesse THen 4. 〈…〉 fortlesse their spirits dead and hard doe call Gods love and their owne estates into question Especially if they were in the Sunshine afore but now sit in the valley of the shadow of death If dandled in Gods lap afore and kist now to bee lasht with terrours and his sharpest rods and on the tendrest place the conscience to have their songs in the night turned into writing bitter things against them how bitter is it to them Once they say they could never come to the throne of grace but their hearts were welcomed their heads stroakt and they went seldome away
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