strikes palenesse and horrour into a man ere the stroke comes at him which is usually put in Scripture to express vengeance and more especially in the prophecy of Ezekiel So also Psal 7. 13. If hee turne not God hath whet his sword and prepared his instruments of death that is to inflict torments and eternall torments also as Deut. 32. â—2 And indeed whatsoever doth torment or cause dolour and anguish is in Scripture called a sword the piercing with a sword is used to expresse the most exquisite dolours as Luke 2. 35. Yea a sword shall pierce through thy soule also Speaking to the blessed mother of Christ and of that her anguish and griefe wherewith shee should be cut even to the heart when she should behold her Sonne upon the Crosse Of whose dolours upon the Crosse likewise the same expression is used Psal 22. 21. when he prayes Deliver my soule from the sword And in this respect the word in Christs hand still when he is spoken of as a Iudge Psal 45. 3. is compared to a sword and so here Rev. 19. 16. Therefore to strike the more terrour into their hearts in respect of the wounds Isay 49. 2. and torments it inflicts he goes further on to exaggerate the dread thereof hee sayes not onely that it is as sharpe but more sharpe not then a sword of one edge but then a two-edged sword nor then some but then any two-edged sword and further to shew that hee speakes it in relation unto wounding and anguish and torment it causeth in the soule hee mentioneth the division of such parts as are not onely most hid and inward in relation to discovery for such the marrow is being covered with the bones and the ligaments covered with flesh but which are also of most exquisite sense and the wounding of which causeth the greatest dolour Hee saith it pierceth even through the bones which it must needs bee supposed to doe when it is said to reach unto the marrow Now the breaking of the bones is still put to expresse those exquisite and unsupportable terrours and dolours of conscience and woundings of the Spirit which a man cannot beare or sustaine For when the bones are broken a man cannot stand nor support himselfe And the like is also the cutting of the ligaments the nerves sinewes and arteries those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that knit the joynts which are the organs of sense and motion Againe he sayes it divideth not onely the Soule that is the sensuall part the passions of the mind as wounding them which creatures as men and angels can torment and excruciate but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Spirit also which is with an emphasis expressed and his meaning is not so much that it divideth the soule from the spirit as some have understood it but the soule and spirit also It is a two-edged sword and can at one blow strike through both this axe strikes at the root at the spirit which when wounded it 〈◊〉 can beare sayes Solomon And so he concludes ver 13. That as before him all things are 〈◊〉 so that if hee but strike them with his word they lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even with their throats cut dead and speechlesse at his feet as Theoderet expounds that word Now thus far that is to this spirit in man no created sword can reach they turne edge at it but even this the word reacheth that alone So as the summary drift of all herein is the same which Christ expressed elsewhere in other words to exhort them to feare that God whose sword and powerfull word is able thus to wound who is alone able thus to do and not to feare those who can only wound kill the body and but reach to the sensuall soul that is drencht in it but cannot wound or kill the Spirit Which God alone can do and no meere creature whatsoever And therefore in all our thoughts fears of Satans power of knowing our sins or troubling or disquieting our spirits as also through this discourse we are to set such bounds as that this incommunicable royalty of God and of his word may be reserved unentrencht upon namely that he alone knows and can immediately wound the spirit and conscience § 2. both which at once this place held out unto us Though hee cannot immediately wound the conscience yet which made me the largelier to insist upon the opening of it But yet although Satan cannot immediately wound the conscience and make impression of Gods wrath upon it for as no creature can shed abroad Gods love and cause the creature to tast the sweetnesse of it so nor the bitternesse of his wrath but God is his owne reporter of both Yet 1. 1. When the Spirit hath wounded it he can rake in those soares When the holy Ghost hath lasht and whipt the conscience and made it tender once and fetcht off the skin Satan then may fret it more and more and be still rubbing upon the soare by horrid suggestions And 2. From the experience of former terrours he can amaze the soul afresh He can by renewing the experimentall remembrance of those lashes which the soule hath had amaze the soule with feares of an infinitely soarer vengeance yet to come and so paint out and flash representations of hell fire in their consciences from those reall glimpses they have already had as to wilder the soule into vast and unthought of horrors And then 3. 3. He can bring home all the threatnings He can bring home all the threatnings that are thundered forth in the word against hypocrites and men unregenerate and discharge them all with much violence and noise upon a poore doubting soule he can and doth present and shew his prisoners those terrible threatnings chaines and racks and other instruments of death Psal 7. 13. as the Psalmist calls them which God hath prepared against sinners and hath stored up in that great armory of his word Which hath in a readinesse to revenge all disobedience 2 Cor. 10. 6. With the ratling of which chaines Satan can make a noise in the conscience of a poore sinner to affright him Which hee is the more enabled to doe out of experience of such terrours in himselfe Being bound up in chaines everlasting under darknes to the judgment of the great day Iude 6. And as a son of consolation and childe of light is enabled to comfort others the more by the comfort wherewith hee hath beene comforted of God So this Prince of darknesse is the more powerfull to terrifie weake consciences that are ensnared with the cords of their owne sinnes by reason of the terrours which he hath received from the Lord. And therefore in Scripture as a power in sin is attributed to him so the power of death Heb. 2. 14. Where by death is meant not so much that bodily as that eternall death to which as the proper punishment of sin
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
the whole though more principally the one in that former part of the words and the other in the later yet so as both are alike made The royalty of God which is the thing we have in hand Neither needs it stumble any that this is attributed to the word of God of which he seems to speak for that is all one to ascribe it unto God for as where the word of a King is there is power sayes Solomon Eccles 8. 4. so where the word of God is there is the power of God so is it here to be understood and therefore as in other Scriptures his word is said to create by it the heavens to be establisht c. also Gal. 3. 8. in the like phrase of speech the Scripture is said to foresee that is God foresaw who writ the Scripture so also here to know and wound the heart Which to be the Apostles expresse intention here appears by the connexion of the 12. and 13. verses For whereas ver 12. he begins with attributing this power unto the word yet in the end hee closeth his speech with transferring all that was said thereof upon God himselfe ver 13. with whom we have to doe To open the words a little more largely so as to clear this assertion out of them which it is necessary to premise The words are For the word of God is quick and powerfull and sharper then any two edged sword piercing to the dividing asunder of soule and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart neither is there any creature that is not manifest in his sight but all things are naked and opened to the eyes of him with whom wee have to doe And first of that sole searching power of the soul in this Chapter and of that other the sole wounding power of the conscience in the next Chap. we shal have the like occasion to premise For the present that searching examining judging power of the word now in hand he expresseth by an allusion to the anatomy of bodies which then though not so frequently as now was yet in use or else to the cutting up of the sacrifices whether those of the Iews or as it was used among the heathen especially by the Soothsayers who curiously searched into every inward part as we find in the Prophet Ezek. 21. 21. and his similitude stands then that looke what the entrailes are to a sharp sword or Sacrificers knife or the like instruments of Anatomy in a strong and skilfull hand such are all the most inward and secret parts of the heart even those which are most difficult to be divided unto this sword in Gods hand when hee is pleased to use it to search the heart and reynes and to discover and bring forth to judgement the secrets thereof Hee can use this sword not onely to unrip strip off the outward cloathes of outward and formall actions and so present the soule naked as his expression is ver 13. nor only to flea off all the skin to excoriate and so to see what lies under it as the next word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated opened doth sometimes signifie but further to cleave and cut up to the back bone for even so deep doth the signification of that word reach that so all the inwards may appear and this so curiously divided laid asunder as to see view apart what is in each It pierceth to the dividing asunder of soule and spirit By which grace and corruption are not so properly here to be understood for then he would have rather said flesh and spirit and besides the persons hee speaks this of are principally those who shall be found secret unbeleevers who have not spirit in that sense at all in them but they are here used to expresse those two maine powers of the heart The soule that is the inferiour part that more sensuall part wherein the affections are as 1 Thes 5. 20. it is also used which it divides by discovering how close inordinatly all those affections cleave to sin and then 2. of the spirit that is the superiour part of the understanding conscience c. which it rips up by discovering how these plot and contrive the accomplishment of sinne Dividing that is discovering apart with difference how things are carryed severally in each and withall what correspondency and entercourse there is betweene these how sin and all our actions passe through them from the one to the other even as bloud and spirits doe through the veines and arteries in all the parts frō each to other And as in the body there are severall regions as Anatomists call them divided by partitions the vitall parts in the upper loft next the neck in which are lodged the heart and lungs The naturall parts in that lower and these divided by the midriffe as by a floore betweene them so in the soule to which haply Solomon alludes when Prov. 19. 27. hee calls the severall powers of it The Chambers of the belly as some read it there is the sensual part of the affections The soul c. which is as it were in a distinct room from that more sublime spirituall part the spirit And as the spirit of man that is the conscience and understanding of a man searcheth all those chābers as t is there that is Knows what is in man as the Apostle speaks 1 Cor. 2. 11. which yet when it doth so it is not by an innate light but with Gods candle as Solomons expression there is that is by the word and the light thereof set up by him in it So here the word under another similitude namely of a sword is said to cut up and to discover all within those severall regions And in the Spirit it is said to discover what can be imagined most retired and withdrawne and so lockt up as no eye could finde it out which he expresseth by mentioning such parts as are most inwardly seated of all other the marrow which wee know is inclosed within the bones and the joynts or ligaments by which the joynts are knit and move these it unbares and discovers also Both which hee interprets in the next words and is a discoverer of the thoughts and intentions of the heart which are a more plain interpretation of what he had expressed by those two metaphors The utmost intention and end in all our actions that is as the marrow because as the marrow gives moisture to the bones so by these our ends all our purposes and resolutions by which we are supported in all our actions are strengthned and confirmed and then our devising thoughts or plottings our contrivements and machinations those by which wee artificially doe connect and hang together many joynts of meanes to accomplish and bring to passe our intentions which thoughts of all other we strive to hide and conceale these are as the joynts or
and to tempt for sin unto despaire 3. He may be privy to our vocall confessions of sinnes to God 3. He may bee privy to our vocall confession unto God or men unto our laying open our owne hearts to God in private prayers or to others in trouble of conscience therefore so much of the heart as is this way discovered hee can doth know And why may not God permit him and give him the liberty and advantage to accuse us even of that which hee comes to know by this meanes it being for the triall of his servants especially in case they have returned againe to those sinnes which they confessed and yet have not forsaken it is just that then as the guilt of former sinnes returne upon us in such a case so that satan should be permitted afresh to charge us with them And that in this case a man should lose the priviledge of sigillum confessionis of the secrecie and seale of confession as I may so speake And if God may permit a man to whom we have confessed according to Gods owne ordinance yet to tell things confessed and to cast them in our teeth as sometimes it hath falne out why may not satan the accuser of the brethren sometimes bee permitted to lay that to our charge which hee onely knew this way 4. He is and can be present at all our more retired actions 4 He is and can be present at al times and places and so can accuse us and is privy to them being with us at bed board in all companies By meanes of this he can accuse us First 1. Of all grosse actions done 1. Of all grosse sins outwardly committed that are obvious to sense which indeed are usually the greatest matter of accusation and doe lie upon us most heavily in such temptations as Davids murder and adultery did on him My sinne sayes he is ever before me And these having pulled a man downe and put him into prison and clapt him up our owne consciences then may come in with all our more privy corruptions as lesser creditors use to doe and when once the soule hath by meanes of the accusing of one foule act given way to doubting then all other privy corruptions joyne and offer themselves to accuse us also For they lie at the doore as God told Cain ready for such an occasion 2. Also he may by this be able to accuse us of all deadnesse 2. Of deadnesse and drowsiness of spirit and neglect in duties and drowsinesse and neglect in the performance of holy duties as want of attention and quicknes in them for these are easily discerned by any one that is observant and of the want of stirring affections and also of neglect of holy conference in all companies and the like If a godly man were to follow a man up and downe in all companies how much might he know of a man and be able to accuse him of 3. By such observations he may know a mans bosome sinnes And 3. a mans bosome sin So he knew and observed Iudas bosome sin to be covetousnesse and accordingly sorted his temptation to it 5. By what hee sees outwardly of our actions 5. From what he sees outvvardly he may guesse at invvard corruptions hee can many wayes guesse at inward corruption which are the principles of them Hee hath all the wayes which a wise discerning man hath who should alwaies watch a man and set himselfe to study a man and that hath opportunity to suggest when he pleaseth on purpose for tryall and discovery all the wayes such a man hath to know the heart satan hath And that which Solomon sayes of a wise man that though the heart of man be deep Prov. 20. 5. yet a man of understanding will fetch it out 3. Wayes holds true of satan much more As 1. by comparing one action with another one speech with another so wise men guesse at mens ends in things and their respects that move them 2. By gestures By a cast of a mans countenance and behaviour men are often discerned by the like may satan see into us Thus Ioab discerned Davids pride in his commād for numbring the people so as it was loathsome in his eyes And if Ioab discerned this by the outward carriage of the matter how much more might satan that put in the motives to perswade him to it The Iesuits bid those of their followers who are to deale with men when they talke with any whose minds they would discern still to observe their eye to see what alterations are in their countenances as through which the minde is transparent now satan hee is a good Phisiognomist and he eyes a man 3. Further he himselfe suggesting many motives and reasons in businesses this way and that way casting in many by-ends and motives to be considered by us he observs how the heart comes off at such and such suggestions or where it stuck and what suggestion it was that turned a man this way or that way and fetcht him off The Iewes might see what moved Pilate to crucifie Christ because at that saying as the Text notes that else he was an enemy to Caesar hee gave sentence so satan when he stirred up David by proud arguments to number the people hee must needs know what pride was in his heart Now 6. besides all this 6. That he may further view the images in the fancy and also the passions in the body how farre hee may have an insight into the Fancy and the images therein which follow and imitate the inward thoughts of the minde as the shadow doth the body and also into the passions which are but the flowing and reflowing of corporeall spirits and in which the affections of the will discover themselves this I leave to others to determine For the present this is certaine that although all the powers of the reasonable soule bee fast lockt up from him as we shall shew and the immediate acts which are imminent in the soule it selfe utterly hidden from him and that take the soul as it is the immediate subject root of thē so intuitive no devill can discerne them no more then one Angell can discern the thoughts of another yet arguitive and as they doe transire and appeare and are put forth in the body and corporeall organs outwardly in actions or inwardly in passions and so quasi in alio and mediately they may be very far discerned and lookt into by Angels Which yet will nothing at all pre-judge that prerogative which is given to God when he is said alone to know search the heart but give its full allowance nor that priviledge which is given to the soul it self to enjoy namely 1 Cor. 2. 11. that none should know the things of a man but the spirit that is in man as we shall have occasion to shew in the Appendix to this discourse Besides therefore these advantages and wayes of knowledge
the guilt of it doth binde us over Which power of his is not that of the Iudge in sentencing to death or casting men to hell which is a speciall flower of Christs Crowne who Rev. 1. 18. hath the keyes of hell death at his girdle of Gods who is therefore onely to be feared because he onely can cast body and soule into hell Nor is it as if he were the main tormenter and executioner of mens souls after that great day seeing that they are to be tormented by that fire which in common was prepared for the devills themselves And who is it that doth torment them but it is therefore principally meant 1. of that power and advantage he obtained over sinners when he had seduced them so as to come boldly as a pleader against them enabled with authority to urge Gods righteous law and word and to call upon and to provoke his justice to condemne poore sinners till Christ that righteous advocate dispoyled him of his pleas and power by that satisfaction of his which before the law had put into his hands and so Hee destroyed him that had the power of death and enervated all his pleas and terrours And 2. the meaning is that as he hath this power in Gods court so also in our consciences to urge the law upon us and to plead all that the Law sayes to thē under the Law and to increase in us the feares of that death by presenting to us the terrors of the Law to which in respect of naturall conscience men of themselves are subject all their life long And unto this later power hath that power of death there especiall reference for those words follow there v. 15. And because the children of God whilst in this life as they know but in part so they love but in part and so far as love remaines imperfect so farre feare which hath torment keepes possession 1 Iohn 4. 18. For it is perfect love only that casts out all feare And hence so far as slavish feare remaines so farre they may be subject to be terrified by him that hath power of death over those that are in any degree subject to the feare of it And 4. 4. He can excite the passions of feare and trembling of spirit Hee can immediately by his owne power stirre the passions of feare and griefe c. Excite them beyond nature as the windes can raise the billowes in the sea and make the floods to make a noise so can hee a tumult in the affections and put all the soule into an hurry and violent perturbation He is the Prince of the aiery part of the little world in man as well as of that elementary region in the great world and so can raise unnaturall stormes and vapours that shall darken reason and cause such thunders and lightnings as shall hurle all into a black confusion such as if hell and the soule would presently come together And though it is true that he cannot turne the streame and current of our affections back God onely can turne this Iordan back yet he can drive them faster and cause them to swell above their naturall channels that as a man possest hath the strēgth of ten men in him as that man Luke 8. 19. So shall the affections have that are blowne up by him As we may see in David what a strong minde doe we finde in him so needlesly to number the people 2 Sam. 24 against all reason as well as religion and the perswasion yea opposition not of Ioab onely but others also of his Counsellors the Captaines of the host a man would wonder that a man so holy and wise should bee so transported to doe an act so foolish as himselfe saw afterwards I have done very foolishly sayes hee ver 10. yea and so grossely sinfull as that it was abominable in the eyes of Ioab 1 Chron. 21. 6. one that seemeth by his other cariages to have had but nature in him But the devil was in it So verse the 1. Satan provoked David to number the people by raising up such an affection and inclination in him The like appeares in the affection of love which how strongly hath Satan drawne forth in some even to madnesse towards such as before and also after his fascination was overpast they have loathed and hated above all others is evident in stories by many instances And as he can raise up other passions in us so also feares and terrours jealousies and distrusts To feare where no feare is And thus he handled Saul when God left him to him An evill spirit from the Lord troubled him or as most reade it and our margent varies it terrified him 1 Sam. 16. 15. And in the raising up of these affections of feare and the like hee workes more then simply morally that is then by bare propounding such objects as shall move them which men onely can doe but further also Physically by stirring such humours in the body which such passions doe act and stirre in And so those humors in the body which shal put a man into a timorous and trembling disposition he can electively worke upon as he pleaseth And then also he can disturbe the phantasmes in the head the organs of the understanding as in him Luke 8. 35. Who through Satans working is intimated not to have beene in his right minde And when he hath thus distempered and disordered all in a man and put a man into such dispositions to feares c. then he comes with his suggestions and speakes nothing but of wrath and terrours and of the threatnings and of the hainousnesse of a mans sinnes the fearefulnesse of Gods wrath c. to the conscience that is troubled and then looke as when a mans choller is up every small thing provokes him so now when feare and melancholy are encited every suggestion every surmise doth striketh soule through and through with horrid feares and jealousies And thus though not immediatly yet through the meanes of these mists and vapours and fogges raised which environ and darken this sunne he workes upon the conscience and therefore we see by experience that he prevailes most in this sort of temptations with melancholly tēpers who dwelling in dark shops he much deceives with false colours and glosses And when affections are up and doe cloud the minde then multitudes of troublesome thoughts arise and every suggestion sutable to that passion takes and prevailes with a mans spirit as appeares by that speech of Christ Luke 24. 38. Why are you troubled or afraid and why doe thoughts arise in your hearts Passions like to heavy weights hung upon a clock do not onely make the wheeles the thoughts move faster but also perverts them wrests them the wrong way so as to a heart thus distempered all things come to be presented amisse even as to a bloodshot eye all things seeme red In a word as he deludes his Enthusiasts by setting on and backing thier false
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
such like speeches of his as that 1 Sam. 2. 8. 10. where he told Achish That he went against the South of Iudah and against the South of the Kenites v. 10. when as he went against the Geshurites and the Amalekites ver 8. some excuse because those nations bordered over against the South of Iudah and the house of the Kenites and so make a truth in his speech but the last verse that sayes that Achish beleeved David implyes that he understood it as David indeed meant it as if he went up against his owne countrymen and then it can no way be excused These therfore being grosse sinnes sinnes against light as of all sinnes lying must needs bee supposed to bee because it is against that truth which riseth up in the minde and is a sinne wherein a mans minde shewes are cunning and wit and a sinne which when the truth is discovered proves exceeding shamefull and scandalous therefore this sinne especially when it had beene some while gone on in by him he calls it a way of lying lay heavy on him long after Therefore he entreates God to take the load of it off Remove from me the way of lying it was the load hereof which did lye so heavy on him as it pressed his soule to the dust of death as he had before complained So for the second particular 2. In case of some sin not throughly humbled for in case a sinne be not throughly humbled for and confessed or if when we committed it we had shifts to keepe us from thinking it to be sinne or not so hainous or were doubtfull whether it were a sinne or no and so were loath to acknowledge it to be a sin and to burthen our selves with it in our confessions but our hearts stood out rather to cleare our selves in it as it is likely David did in the case of his murther of Vriah he had done it so cunningly as he thought he could cleare himselfe and wash his hands of it for it was but the chance of war sayes he that did cut him off The sword devoureth one as well as another And so he excuseth it 2 Sam. 11. 25. God in this case brings him to the racke Psal 32. It is thought that Psalme was made as well as the 51. Psalme upon that occasion of his murther and indeed it may seeme so they are tuned so neere together as might be shewen in many particulars These sinnes being knowen and become scandalous David was to confesse publiquely as in the end he did when in making the 51. Psalme he stood to doe penance in a white sheete that I may so speake Now David was loath to come to this that murther being done so cunningly he could hardly be brought to confesse it so much as in secret much lesse publiquely God in this case layes his hand so soarely on him that his naturall moisture was dryed up as that Psalme tells us for in men troubled in conscience their trouble of minde casts their bodies often into as great heats as men that are in burning fevers so Psal 102. 3. in the like fit he sayes his bones were burnt like an hearth and this was without intermission day and night and thus he lay roaring so hee expresseth his cariage in his torture like a malefactor on the rack though happily he cryed out for mercy to God yet because not with a broken heart God therefore accounted it but as roaring that is the voice of a beast as it were rather then the voice of a man humbled for his sinne And why was David put to the rack thus he would not confesse and humble himselfe for his sinne I was silent and yet roared ver 3. a still broken hearted confession might have saved all this torment But when in the end I said I would confesse my sinne ver 5. and in his heart he resolved once to lay open all that sinne of murther and adultery in the circumstances of them then God pardoned him as you know he did for Nathan comming to him told him as soone as but a word of confession began to fall from him that his sinnes were pardoned And yet after that as appeares in the 51. Psal God did not yet restore comfort and the joy of his salvation to him for there he prayes for it in the sense of the want of it not untill hee had publiquely confest it also and throughly humbled himselfe it having caused the enemies of God to blaspheme God would have a publique satisfaction given So when the incestuous person had committed that sinne 1 Cor. 5. 1 9. for which as then hee was not humbled for afterwards in the 2 Cor. 2. 7. when he was humbled indeed hee bids them comfort him yet till that his humiliation was apparent he bids them to deliver such an one to Satan to the jaylour to the tormentor with him to the prince of darknesse to terrifie him and afflict his spirit Now the meaning of that delivering him up to Satan was that hee should bee solemnly excommunicated which when it is performed as it ought to be In the name of the Lord Iesus and with the power of the Lord Jesus then as the Church cuts them off from communion with them so God from communion with himself and withdrawes all felowship with their spirits as was before declared And so leaves them alone in darknesse and to desertions and not onely so but delivereth them up to Satan not with a commission to cary them on to more sinne for the end propounded by the Apostle was thereby to destroy the flesh ver 5. not to nourish it by provoking him to more sinne but to terrifie and afflict his conscience and to stirre up therein the guilt of sinne and terrours for it Which God sanctifies to humble a man and to mortifie the flesh and thus when that Corinthian was excommunicated and given up to him did Satan deale with him for 2 Cor. 2. 7. he was nigh being swallowed up of too much sorow and this occasioned by Satan whose devices we are not ignorant of sayes the Apostle ver 11. Now as every ordinance hath a proper peculiar worke it is appointed for an inward effect to accompany it in a mans spirit So this and that proper effect and inward working and event of this great ordinance of excommunication is terrour and sorow and desertion of spirit thereby to humble a man even as it is the proper effect of the Sacraments to convay comforts and assurance and to convay the seale of the Spirit And when this ordinance is neglected or omitted when yet grosse and scandalous sinnes require it then a man belonging to God God himselfe often workes thus and inflicts this on him without that ordinance Thus he delt with David and others after grosse sins God inwadly excommunicates and casts men out of his presence and from all comforts in his ordinances although they are not refused by men to come to them dealing herein as a
to look for help from him with submission though hee stayes long ere he comes Waiting is an act of faith resting on God and an act of hope expecting help from him an act of patience the minde quietly contenting it selfe till God doth come and of submission if he should not come Therefore sayes the Church being in this very case It is good sayes she to hope Lament 3. 26. and quietly to waite for the salvation of the Lord. It is good indeed to doe so for God will afflict the lesse case you the sooner comfort you the more when he doth come and in the meane while it makes you to possesse your soules and to bee your selves and upholds them and to doe otherwise to be impatient and to give over looking for the Lord as Abaz did is the greatest folly that can be for as Iob sayes Chap. 12. ver 14. If hee shut up there is no opening all the world cannot let you out he keepes the keyes of the dungeon and you must stay his leisure and he stayes but for a fit time to let you out Esay 30. 18. Hee will waite to be gratiâ—â—â— to you for he is a God of judgement a wise and judicious God and knowes the fittest times and seasons and that he stayes so long is not out of want of mercy for he waits and longs to be gracious but he doth it out of Iudgement and his wisdome sees not a fit time he is grieved as well as you that you are not yet fit for mercy that his mercy would not yet be exalted if he should shew it till you further see your misery and therefore sayes he Blessed are all they that waite for him And as he now waiteth but to be the more gracious to thee so he did heretofore a long while waite for thee that thou shouldest begin to turne to him and said When will it once be Ier. 13. ult Thou madest him stay thy leisure in turning from thy sinne why may he not make thee stay his for the pardon of it And indeed the escaping hell in the end is so great a mercy that it is worth the waiting for all thy daies though thou endure an hell here and gettest not a good looke till the very last gaspe and moment of living therefore put thy mouth in the dust Lament 3 29. and waite quietly if there may be hope at last And waiting thus goe on to use all the meanes of grace more diligently more constantly though thou findest a long while no good by them omit no ordinance God hath appointed for thy comfort and recovery As in a long sicknesse you still use meanes though many have failed as the woman who had the bloody issue spent all upon Physitians in the use of meanes for her recovery That trouble of minde doth onely hurt you that drives you from the meanes that trouble of minde that drives you to the meanes can never hurt you Therefore the devill endeavours nothing more then to keep such soules from the word from good company from the Sacraments from prayer by objecting their unprofitablenes unto them that all is in vaine and that you doe but increase your condemnation But first if thou learnest no other lesson in the use of the meanes but that thou art of thy self most unprofitable and that unlesse God teacheth thee to profit no good is done and so learnest to depend upon God in the ordinance This is a great degree of profiting But secondly as when men are sick and eate and cast up againe you use to say yet take something downe for some strength is gotten something remaines in the stomack which keepes life and soule together So I say here though thou shouldest forget in a maner all thou hearest seemest to reape no benefit by it yet heare for some secret strength is gotten by it And for encreasing thy condemnation know that utterly to neglect and despise the meanes is greater condemnation and know that if thou shouldst use them in a way of dependance obedience to God it would lessen thy condemnation Therefore reade pray meditate heare conferre receive the Sacraments forbeare not these your appointed meales Indeed when the body is sick ye use to forbeare your appointed foode but when the soule is sick there is more need of them then ever All these are both meate and medicine foode physick cordials and all Use reading the word The Scriptures were written for our consolation therefore reade them much attend on preaching for God creates the fruits of the lippes peace Isa 57. So receive the Sacrament often those dayes are sealing dayes goe thou and confesse thy sinnes write over thy pardon put in all thou knowest by thy selfe bring it to Christ to set his seale to it Onely take this caution that thou trust not to the use of the meanes but unto God in the meanes To think oh I shall have comfort by such a man or at such a time in such an ordinance this often dasheth all So beleeve in God as if you used no means and yet as diligently use the meanes even as if your confidence were to be in them Direction 9. To Pray Pleas to be used to God in Prayer for recovery out of this condition ANd ninthly above all things Pray and get others also to pray for thee for God often restores comfort unto such at the request of Mourners for them Isa 57. 18. But yet especially be earnest and fervent in pouring forth thy complaint thy selfe for though the speaking of friends may somewhat further thy suite yet as between two wooers so it must be wrought out betweene God and thee alone in private and his good will must bee obtained by wooing him in secret This counsell the Apostle gives you James 5. 13. Is any man afflicted let him pray And because of all afflictions else this of darknesse in a mans spirit needeth praier the most therefore David pens a Psalme on purpose not for his owne private use onely but for the benefit and use of all other in the like distresse as by the title of it doth appeare Psal 102. A prayer for the afflicted when he it 〈◊〉 and 〈◊〉 out his complaint before the Lord. And this sayes David is my constant practice when my soule 〈◊〉 I poure out my prayer unto thee Psal 61. 3. And it was Christs also for in his agony he prayed yet more earnestly Luke 22. 44. When at any time therefore thy sinnes and Gods wrath meeting in thy conscience make thee deadly sicke as Isay speakes then poure forth thy soul lay open and confesse thy sin and as it will ease thee as vomiting useth to do so also it will move God to pitty and to give thee cordials comforts to restore thee againe Thus David Psal 38. ver 18. being in great distresse ver 2 3 4 5. I will declare mine iniquity and be sorry for my sinne and hee makes it an argument to God to pardon him