The burning bush not consumed wherein (either vnder all deepe sense of wrath; or hardnesse of heart, one may iudge, whether he be the childe of God, or not, &c. Chiefly receyuing satisfaction concerning the sinne against the Holy Ghost. Perused by I.D. and diuers other diuines. This text is an enriched version of the TCP digital transcription A02762 of text S103842 in the English Short Title Catalog (STC 12891). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 228 KB of XML-encoded text transcribed from 97 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A02762 STC 12891 ESTC S103842 99839587 99839587 4021 2240876531

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Early English books online. (EEBO-TCP ; phase 1, no. A02762) Transcribed from: (Early English Books Online ; image set 4021) Images scanned from microfilm: (Early English books, 1475-1640 ; 961:08) The burning bush not consumed wherein (either vnder all deepe sense of wrath; or hardnesse of heart, one may iudge, whether he be the childe of God, or not, &c. Chiefly receyuing satisfaction concerning the sinne against the Holy Ghost. Perused by I.D. and diuers other diuines. Hart, John, D.D. Dyke, Jeremiah, 1584-1639, attributed name. [28], 158, [6] p. Printed by T[homas] C[reede] and B[ernard] A[lsop] for Roger Iackson, and are to be solde at his shoppe in Fleet-streete, ouer against the great Conduite, London : 1616. Editor's dedication signed "I. Hart" = John Hart. I.D. = Jeremiah Dyke?. A dialogue between a minister and a scholar. Printers' names from STC. "A prayer for the distressed", M6-8. Running title reads: A discouery of the child of God, vnder all sense of seeming wrath. The title page is a cancel. Variant: title page is conjugate; comma after "bush"; line 11 reads ".. ond diners [sic] other diuines.". Reproduction of the original in the Henry E. Huntington Library and Art Gallery. eng Spiritual life -- Modern period, 1500-. eebo The burning bush not consumed wherein (either vnder all deepe sense of wrath; or hardnesse of heart, one may iudge, whether he be the childe of God, o [no entry] 1616 194 36359 21 0 0 0 0 0 5.88 B The rate of 5.88 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2008-07 Assigned for keying and markup 2008-09 Keyed and coded from ProQuest page images 2008-10 Sampled and proofread 2008-10 Text and markup reviewed and edited 2009-02 Batch review (QC) and XML conversion

THE BVRNING BVSH , NOT CONSVMED

Wherein ( eyther vnder all deepe sense of Wrath ; or hardnesse of Heart , one may iudge , whether he be the Childe of God , or not , &c. Chiefly receyuing satisfaction concerning the Sinne against the Holy Ghost .

Perused by I. D. ond diuers other Diuines .

Iudge nothing before the time . Secret things belong vnto God .

1. Thess. 5.9 .

For God hath not appointed vs to Wrath , but to obtaine saluation by our Lord Iesus Christ , who died for vs , that whether we wake or sleep , we should liue together with him .

LONDON , Printed by T. C. and B. A. for Roger Iackson , and are to be solde at his shoppe in Fleet-streete , ouer against the great Conduite . 1616.

TO THE RIGHT WORSHIPFVLL , M. WILLIAM TOTHIL , and M. FRANCIS DRAKE , Esquiers , Iustices of the Peace , &c. and to the no lesse religious and vertuous Gentlewomen , Mrs. KATHERINE TOTHIL , and Mrs. IOAN DRAKE , their wiues , the increase and perpetuitie of all Happinesse , &c. Right Worshipfull ,

AS my wandering thoughtes were musing which way I might best acknowledge with perpetuall thankes , that duetie which my best loue oweth vnto your many vndeser-ued by-past kindenesses : this little Booke ( then readie for the Presse , ) did steppe foorth , proffering so to accomplish my desire , as that nothing ( saue timelesse Time in the generall dissolution ) should bee able quite to blotte out , and deface the memory of this my wish : which since it hath nowe so faithfully performed , I beseeche you to accept thereof : that like vnto PHILIPS little Boy ) it may put you in minde , not onely that there is a terrible endlesse wrath prepared for wilfull , finall , impenitent sinners : but also that ( if need bee ) it may helpe you how to shunne the same .

Gladly it would haue singled foorth some one of you , but that the strict bonds both of Nature and grace , which in loue hath so vnited you ( as though you had but one soule ) did strictly forbid the same : wishing me rather , that ( since such a fast Gordian knotte had alreadie tyed your affections ) I should likewise doe my best to vnite you in a peece of Paper : Not that thereby I should any thing adde vnto your happinesse : ( whose Cuppe already runneth ouer with a plentifull measure , pressing downe of all blessings ) but that thereby I might shewe , how farre my fainte and weake wishes extend : that as already vppon Earth , GOD hath buylt you a sure House vppon a Rocke , so also that you would endeauour to buylde your selues vppon the Rocke CHRIST IESVS : that at last when ( at the all-shaking voyce of the Arch-Angell , and Trumpet of GOD , sounding ) downe-rayning Fire with floods of horrors , blowne with the tempestuous whyrlewinde of indignation , shall ouerwhelme the wicked , and seeme to dossolue the whole frame of Nature : You ( like his Doues ) may finde a sure shelter in the holes of this Rocke , vntill ( Iudgement finished , ) with all Saintes , you may mount with Him , to possesse for euer those infinite vnspeakeable Ioyes , the greatnesse whereof can not bee knowne , vntill possessed .

Yours in duty , much and euer bound , I. HART .
TO ALL THOSE WHO EIther ( for the present ) Thunder-beaten with the terror of the wrath of GOD , mourne in secret , vnder any sense of the same , or feele hardnes of heart , much Peace , Comfort , Softnesse , and speedy deliuerance . Deare Soules .

THough I knowe assuredly that the plodding thoughts of both sortes of you , to whom I now write , vseth for the most part to be rapt vp ; the one , with the imagination of Wraths all-ouerturning deluge which you feare , presently to precipitate you , ( as I thinke ) in the eternall neuer dying furnace of all-deuouring flames : the other , with seeming substantiall thoughts ( grounded vpon former and present stony impenitent effects ) imagining your selues to be as sure of reprobation , as thogh already ( assured by some Angel of the Decree ) Caines marke had sealed you on the forehead , as sheep to the slaughter : which now so transporteth your hopelesse soules beyond all limits of moderation , that you can lende your eares to heare no voyce , which soundeth not of Desperation , because eyther you thinke it is too late , or in vaine , to vse the meanes : or that Wraths ouerpressing load so keepeth you down in the flouds of sorrowes , that you are not able to looke vp .

Yet could I not chuse but send vnto your view this little Treatise , which by ( Gods prouidence comming into my hands ) onely for your sakes , did now see the light : wishing , that though ( of all others ) I was least able to comfort you ; yet , that therin you might finde a word in due time : which I know you shall , if you bannish Carnall reason , Sense , Curiositie in prying into Gods Decree before you vse the meanes ; and that fast rooted naturall Popery of the soule , which euer desireth to finde somewhat in nature , some sense , some feeling , some goodnes , wherewith to be worthy in some sort , to lay holde of Christ .

I should exceede the limites of a short Epistle ( if I were able ) to reckon vp the free proclamations of the booke of God ; in all which , Christ in the Act of apprehending him , tyeth you vnto no condition , but freely to take and lay hold . It may be , you will obiect , that he calleth onely the weary and laden , and so you say you are not : but to leaue that question , whether you bee laden or not , and who must be iudge , ( since for the most part in temptation you belie your selues ) who knoweth not that Christ in that place rather incourageth such to come , then precisely sheweth , that onely those who feele such a burden , must , and can come and lay holde . O that you were not thus iniurious to the peace of your soules , so much to relye vpon Sense and feeling , so much debasing the strength and glorie of Faith , which many times without sense ( and beyond all reason ) apprehendeth CHRIST : thus offering violence vnto his Kingdome : who thus apprehended , there followeth the spirit of Mourning , and Compassion , Feeling , and other graces .

I wonder if the Diuell can once fasten this temptation vpon you , that you must haue such and such a measure of faith , feeling , and repentance , to lay holde of Christ , what measure his vnmeasurable subtilty wil be contented with . Sure I am , if he may be vmpire , you may be dissolued in teares and despaire , before he say hoe . Your strongest let in laying hold of Christ ( as may be seene by most of all your Obiections ) ariseth from your prying into the Decree of God , to be assured of your election : which because you cannot finde , ( iudging of your selues , according to your former actions , & thinking God like vnto you ) you conclude all is in vaine , you knowe you are Reprobates : there is no hope : so entertaining all threatnings ; and reiecting the Promises . Of which pretended knowledge , if you should be examined by God ( as Adam was ) whence thus you knowe your selues to be naked Reprobates ? I imagine your answere ( with his ) must needes bee , that Sathan hath deceyued and deluded you so to thinke .

And indeed the truth is , that the most part of you looke too much at the Decree of God ; your measure of sense and feeling , desiring the assurance of saluation , as it were , at your first entrie into Christianity : which is the glorious price and Crowne , wayting for you at the end of the race : If you so runne that you may obtaine .

I knowe you would thinke him an vnreasonable Souldier , who should desire to bee a Colonnell or a Generall the first yeare , which is not obtained without long seruice , great valour , much watching , wayting , and often hazard of life : And that your seruant would much displease you , in demanding his yeeres wages before he had done a weekes worke . Iust so is your case , when at first you would bee assured of your Election and Saluation , before you haue done a quarter or half your work ; ( Nay somtimes scarse begun the same ) chiefly when you refuse the way of life , which is , to walke in the meanes , whereby onely wee attaine the assurance of saluation .

It may bee you thinke mee a miserable comforter , thus rather to crosse you , then powre balme into your wounds , or bewaile your hardnesse of Heart : but would to God you were not more iniurious then I , in robbing your selues of the strong Tower of your saluation : I meane , of the way to lay holde on Christ for your life : For indeede so doe I pittie all of you , that if my soule were able , and could dissolue it selfe in teares for you , your sorrowes would haue an ende : since I know , such and so great is the insupportable terrour of Gods wrath , chiefly , if hee ( leading the maine battell of his forces ) fight against you , as Ieremie speaketh ) in anger , in wrath , and in great indignation , that there is no creature but must sinke vnder the same : but it is the conclusions some of you draw from thence , which I ayme at , and would willingly cut downe by the roote : viz: I feele no faith , therefore I haue none : I neuer had faith , therefore I shall neuer haue any : My former actions haue bene hypocriticall , therefore I am damned : my Feeling is lost , therefore I shall neuer haue it againe : I neuer had feeling or sense of Gods loue , therefore I shall neuer haue any : God is angry , therefore hee will neuer be appeased : the Sunne shineth not , therefore it will neuer shine : It is night , therefore it will neuer bee day : the heart was neuer moued , therefore it shall , and neuer can bee mooued : I haue thus , and thus long heard the word , and it hath not renued nor moued mee no more then a stone , therefore it shall and cannot , for such a heart is immoueable : I am dead in sinne , therefore I can neuer be aliue : God is gone , therefore hee will neuer come againe : The meanes harden mee more and more , therefore I will neuer heare no more : I cannot bring my heart in temper to ioyne with my voyce in prayer , the 〈◊〉 it is vaine to bring words vnto God , offering outward submissiue obedience : I cannot pay vnto one ten thousand pounds which I owe him , therfore I will pay him neuer a penny : I cannot doe all I should , therefore I will doe nothing : God neuer loued mee , therefore hee will neuer loue mee : I cannot repent , nor euer could , therefore I neither can nor shall : God in the terror of wrath appeareth my enemy , therefore hee will neuer haue mercie , &c: with a number the like absurdities , the very naming whereof , may bee more then confutation sufficient to any reasonable creature not infected with the like follie .

But speake now ( though I graunt vnto you all your grounds , many of which for the most parte , are false lyes ) Why may not you hope to escape , as well as others before you ? Who deliuered Dauid , Iob , Ioseph , Moses , Damell , &c. from daungers , terrors of soule , the Deuill , imprisonment , drowning , and Lyons den ? but you say , that you are in the Furnace of his wrath . And why ( with the three Children ) may you not bee deliuered from this fiery furnace ? GOD is the same still ( who as the Prophet speaketh ) euen in wrath remembers mercie : Therefore why may not your bush burne , or ( at least ) seeme to burne with fire , yet not be consumed : since his mercies are ouer all his works ? hee onely knowing what he hath decreed . And you , who are ( for the present ) bound vp in hardnesse of heart , in the Name of GOD I beseech you , let neuer this voyce of desperation come from you againe : ( All is in vaine , there remaineth no hope : ) What , is it possible , No hope ? Is God in heauen , who is wonderfull in all his works ? and doth abundantly aboue all that wee are able to thinke or speake ? and so long dare any little worme or piece of clay , ( a little moate ) nay not so much , in regard of him , who is all in all , to say there is no hope ? Oh! there remaneth alwaies hope so long as we breath . For you knowe as the Apostle speaketh : Hope that is seene is no hope : For how can a man hope for that which he seeth ? so that hope aboue hope , is hope indeede . O hope still to speed as well as any hard-hearted who euer were called , as all haue beene before calling . When then after effectuall calling , you looke vpon Dauids secure sleepe , and Salomons strange hard-hearted declining from the wayes of God , with the wonderfull and hard-harted impietie of Manasseh , and Nebuchadnezzar , before calling : and the exceeding mercies of God vnto them : and diuers in our age , with ( the good Thiefe ) called home at the last houre : O learne to haue a good conceit of God . It was you know , the first thing that encouraged the prodigall sonne to come home vnto his Father , because he had a good conceit of him . Therefore , thinke you with him , the Heauenly Father hath receiued such and such exceeding sinners into mercie . Though I haue run ryot , & straied , yet haue I not gon so farre as they , or if I haue , yet I will submit my selfe vnto him , it may bee , hee will also be mercifull vnto mee . But what shall I say ? It is God who must perswade Iaphet to dwell in the Tents of Sem. It is hee who must cast downe , perswade , inlighten , drawe , instruct , teach , conuert , and inlarge our hearts , that wee may bee lifted vp , consent , see , come , vnderstand , bee taught , conuerted , and runne the wayes of his commandements , which that he would hasten in his own good time to doe , my fainte , fewe , colde , and weake petitions shall euer ( to my power ) beg for you .

Onely now ( for conclusion ) my earnest request vnto you is , that since it is the custom of most of you , either in reading the Scriptures , or anie other good booke ) to reade vntil you find somewhat ( in your iudgement ) against you , and then close the booke suddenly , as though nothing there did belong vnto you ; that you would not so vse this little ensuing Treatise : but rather before you Censure , to reade it quite through : reiecting whatsoeuer herein you find contrary either to the Word , or experience of the Faithfull : which if you shall doe , you shall bind me more then euer to remaine ,

Yours in the All-sufficent , not-changing , wonderfull , EMANVEL . I. H.
The Booke to the Reader , chiefly if thou be a Nicodemite . THy thoughts I know will straight inquire My Fathers Name with great desire : Who if he please thee not , why then . The lines are rude , and nought the penne : But know thou must thy minde appease ; For though thou aske , I cannot ease Thy heart : therefore be thou content To feede on that which God hath sent . And if I iumpe not with thy mind , Call me not therefore now vnkind , Who proffer thus to ease thy load Of sorrow 's on my shoulders broad : And if my lines seeme strange and new , Remember how a learned Iew Did wander , when Christ would him gaine , How any could be borne againe . Therefore though thou canst not conceiue These things , yet let me pray thee leaue , To say therefore no such things are , Which doe surmount thy reason farre : But rather like a little child , Who is not with such thoughts defil'd , Be thou content to passe that way Christ vs commaunds , though sense say nay ; And pray ( though now thy eyes be blind ) Him to enlighten yet thy mind And sight , that thou mayest clear'ly see , Things yet not thought or knowne of thee ; That with that mountaine-seeing man , Heau'ns Chariots thou may'st see and scan , And so confesse with others moe , Thus long , what blindnes kept thee so . But if thou be of gentle kind , With sorrow's tam'd , and now not blind , My sute is , though I stray and erre , ( As mortals ) yet thou would'st deferre Thy censure , to peruse me quite , When , though I seeme not full perfite , Beleeue no more then doth agree With sacred lore and veritie . Then this my paines shall counteruaile , If on my shame thou cast a vaile .
To the Right Worshipfull , Maister William Tothil Esquire , &c. SON . IN peace men vse for to prouide for warre , Best Pylots doe waite for ensuing storm 's ; Yea , euen this wisedome is in sillie worm's ( Who though from reasons reach they stray so farre , ) In Summer still for winter to prepare , So though your Sunne , Sir , now doe shine so cleare , That storm 's appeare not either farre or neare ; Yet since experience hath found it so rare , To haue two heau'ns and in them both a stare : Long time without some crossing gloom tonight ; When Wraths heart gnawing fear's shall dim the sight Of former grace , filling the minde with Care . Though still I wish your mind free from such fear's : Let this yet neere ( if need be ) stanch such teares .
To the right Worshipfull , Mistris Katherine Tothil , worthy of all respect . SON . HEau'n-shaking Wrath , pour'd out like flaming fire , Bending the rockes , tearing the hils asunder , Tossing the earth , and all things bringing vnder : Who would not from the same in haste retire ? Me thinkes I quake whil'st I the same admire ; No wonder then such wet their couch with teares , Who but in part conceiue these horride fear 's , Not knowing where to shrowd them from his ire . A Fortresse strong I know you wish to gaine , Whence sinne and Satan you may both defie : Looke then in this where you your state may trie , Freeing your selfe from feare of endlesse paine : Much could I wish , but all must rest in this , That euery thing may serue t' augment your blisse .
To the Right Worshipfull , Maister Francis Drake Esquire , &c. SON . IF one Deuill loos'd so tortur-tosse the minde , If Princes ire so vexe with thousand cares : If crosses here , so fill men with despaires : If so with tooth-ach , stone gowt , they are pin'd , If here sterne conscience gnawing worme so grind , What sorrowes then in Wraths infernall caues , With matchlesse might shall wound all Satans slaues ? To blacknes , darknes , endlesse woe confi'd ? More , O! but when great iudgements voice shall sound That last retreat , neuer to meete againe . Me think's I heare what shout 's , what shrick's in vaine They bellow forth , to see the Saints so crown'd , Amongst the best , Sir , this shall be your crowne , To mount with these , when those shall be cast downe .
To the Right Worshipfull , Mistris Ioane Drake , worthy with the worthiest . SON . WHilst thoughts of flam's & not consuming fire ( Where tortur'd soul's howle , yel , crie , neuer die ) Inflam'd with breath of Iah's deuouring ire , ( That rents the rockes , and makes the mountaines flie ) Did wound with feares my soule , yet you on hie , With Eagles wings I wish'd might mount away : Within the Vaile ( at last ) to dwell for aye : Such gnashing , lashing , howling , nere to trie , Whil'st Sunne-shine light your face doth yet array , And Bridegroomes comming hath not shut the gate , That restlesse cries , ( which neuer came too late , ) Might tempests stay , force heauen , and make you way . And ( if you will beleeue me ) heere I vow , My censer alwayes shall keepe Wrath from you .
TO THE BOOKE . SON . HEnce , hence smal booke , thy foote steps see thou bend Vnto all such whom Sathan luls asleepe , Knocke hard rowze vp , tell them the day doth peepe Then vnto those whose hearts all sorrowes rend : That Wraths deluge hath measure , time and end , Tell them , and that though sterne deuouring ire , Like thunders lightning seeme to set a fire , Their torturd soules , yet wish them but attend A while , vntill cloud-vanishde Sunshine light Appeare with ioy to giue their foes the foile , Meane while their wounds bind vp with baulme and oyle Wait still , stay teares and feares with all thy might . And if for all this , yet thou canst not please them , Weepe still with them , for this perhaps may ease them .
A Table of the Contents and summe of this Booke . 1 PRoofes that there is a God , pag. 6. 2 Proofes that the Scriptures are the Word of God . 10 3 Definition of God . 13 4 The Obiect of His Iustice and Mercy , ibidem . 5 The causes of the proceeding of the wrath of God 14 6 How God is saide to be angrie . 16 7 How to discerne when wrath is at hand . 19 8 How God bringeth about his wrath . ibidem . 9 That Hardnes of Heart ( though the meanes both past and present , haue not beene effectuall ) cannot argue Reprobation . 21 10 Signes of temptation . 25 11 The conditions of such who are , and who are not vnder wrath , described . 27 12 Who they are who feele wrath , and yet are far from the same . 27 13 The seuerall conditions of his Estate . 28 14 What a troubled soule in this estate tossed with diuers tempests of wrath , must doe . 29 15 Who they are , who haue not a deepe sense of wrath , and yet are farre from wrath . 29 16 The seuerall conditions of this estate . 30 17 How to know whether in hardnesse of heart , we are vnder wrath or not . 32 18 Comforts for such , who are not able to serue God , as they thinke , in spirit and truth . 33 19 Why God at first will not be found in the meanes . 35 20 Who they are who feele no wrath , and yet remaine vnder the wrath of God . 36 21 The seuerall conditions of this Estate . 37 22 How farre a Professor may bee vnder this wrath . 38 23 Description of a sauing knowledge . 43 24 How to know whether or not Christ hath beene laid hold vpon . 45 25 Triall of true sorrow . 47 26 The triall of spirituall desires . 49 27 Trials whether or not one hath had feeling . 51 28 Difference of restrayning and renuing vertue of the holy spirit . 52 29 Comforts in this estate vnder hardnes of heart . 53 30 Essentiall markes of the renuing spirit . 54 31 Who they be , who feeling wrath , shall perish in the same . 55 32 What sense Reprobates haue being wakened with horror . 56 33 Degrees how this horror commeth vnto them . 58 34 Difference betwixt the Elect and them in the sense of wrath . ibid. 35 Behauiour of the childe of God vnder the sense of wrath . 59 36 How neere the child of God may come vnto the wicked , in feeling of the wrath of God . 60 37 How to iudge of Gods secret fauour in such an estate . 61 38 Faith must not be measured by the fruits thereof , and feeling in the time of desertion . 62 39 Why and how for the present , one may walke in the meanes with small or no comfort , and yet God be true in all his promises . 63 40 Why Nouices in Christianity haue much feeling . ibid. 41 Why aged Christians haue lesse feeling then at first , yet stronger consolation . 65 42 Why Gods children so mourne for the want of feeling . 67 43 Why Gods children so much rely vpon feeling . 68 44 Wherefore God giueth vnto his children such a measure of feeling at first . 69 45 Why God delayeth to giue comfort vnto such for so long a time . 71 46 The Rocke of refuge in such desertions . 73 47 A Tentation rising from thence refuted . p. 75 48 How God reuealeth himselfe vnto the soule . p. 81 49 Triall of rue light . p. 82 50 Triall to know , whether the sight of Miserie come by the right Spirit . p. 83 51 Consolations in Hardnes of heart , one as yet not hauing perceiued a change . p. 87 52 Consolations against desperation , though all ones life-time he hath had no feeling . p. 91 53 The greatest and least measure of feeling , the Saints haue in this life . p. 95 54 What the disposition of the child of God is , in the least measure of feeling , either vnder terror or security . p. 96 55 Why God will haue his children to feele stings of conscience , and hardnesse of heart . p. 99 56 Effects of former feeling in desertion . p. 102 57 How fearefully the child of God , after effectuall calling may fall . p. 105 58 How farre the child of God may be oppressed with the sense of wrath , yet remaining in a safe estate . p. 107 59 How farre hee may stray in his affections : with the causes of this disorder . p. 109 60 Degrees , how sinne groweth vpon the Elect. p. 110 61 Whether the child of God may fall into such grosse sinnes , as wicked men doe . p. 112 62 A discouerie of the sin against the holy Ghost . p. 113 1. What it is . 2. Why it is so diuersly named . 3. Where the chiefe residence thereof is . 4. How there it may be iudged of . 5. His principall qualitie who committeth the same . 6. How many sorts of men may commit it . 7. Definition of this apostasie . 8. Why thus it is punished ? 9. By what steps it mounts to the height of all impietie . 10. How farre one chosen in the decree of God , may seeme to wade in this sinne , and yet be called backe . 11. Consolation for poore soules : who imagine they committed this sinne . 63 Why Gods children fall into grosse sinnes like vnto wickedmen . p. 133 64 The state and disposition of the child of God , whilest he sleepeth in impenitency , with the causes thereof . p. 135 65 In this estate , the actions of the renewed and vnrenewed part . p. 138 66 How God raiseth such after their falles . p. 140 67 How God worketh in a more speciall manner , when he lifteth them vp . p. 144 68. That in some sort , the childe of God may fall into the same sinne againe after true repentance . p. 147 69. Why the tempter doth thus beset Gods children . p. 149 70. The meanes to withstand this temptation . p. 150 71. Why God suffereth his children to fall againe and againe in the same sinne . p. 154 72. What must comfort and support the child of God , falling into the same sinne againe and againe . p. 155
A DISCOVERIE OF THE CHILD OF GOD , vnder all sense of Gods most terrible seeming Anger . Scholler .

I Reioyce Sir now at length in so good a time to meete with you , whom I haue of a long season so earnestly desired to conferre with : because of some doubts which doe much disquiet me .

Minister .

So doe I also reioyce Sir to see my old friend ; wishing that it would please God of his infinite mercy to make me an vnworthy instrument of any comfort to you , or any of his children .

Schol.

What speake you ? Comfort Sir ? I am so farre from being troubled , that I doubt of the foundation of Religion : and whether there be any neede of Comfort , or any thing to be troubled for ?

Minist.

Psal. 14.1 This is most strange , that any reasonable creature should doubt of that which the whole world hath vniuersally taken as granted : what meane you in so saying , that you doubt of the foundation of all ?

Schol.

The truth is , my tortured soule is much perplexed whether there be a God or not .

Minist.

Whence ariseth this tentation ?

Schol.

Isa. 28.15 Isa. 59.15 . psal. 73.12.13.14 . 1. Cor. 2.14 . First , from great and strong perswasions that there is none . Next , in that I see most part of the world to liue as though there were neither heauen nor hell . Lastly , in that I see such a strange seeming confusion , the good being oppressed , and the wicked scaping vnpunished .

Minist.

1. Cor. 2.14 . The strength of tentation , and carnall reason ( which I perceiue to bee the ground of all you alledge ) can be no sufficient reasons to proue such dreams . And wheras you say , the wicked in this life escape for the most part vnpunished : Iob. 15. &c. Iob. 20.5.6 . It rather proues ( as the Scripture speaketh ) that ( like fatted oxen ) they are reserued to the day of slaughter and wrath . Yet , imagine your false foolish reasons were true . Iob. 21.16 . &c. 30. What is this then which so troubles you ? why complaine you ? why doe you not then liue in peace , if there be no Deitie ?

Schol.

I cannot , for I feele within me perpetuall terrors and vexations , which bereaue me of all manner of rest : yea sometimes thoughts , that I am deceiued ; that my Atheisticall opinions are damnable ; that there is certainly somewhat ( I know not what ) both to be loued , Rom. 1.4 . honoured , and feared .

Minist.

Then striue against your tentations . 2. Cor. 5.3 . Ioh. 5.44 . Ioh. 15.5 .

Schol.

I am not able .

Minst .

Did not your parents traine you vp in the foundation and knowledge of Religion ?

Sc.

They did , at which time me thought I abounded in knowledge , Faith , Loue Practise of all graces , thinking euery thing to be plaine and easie . But now ( like a ship which hath beene a long time tossed in the Seas without al sight of land ) I doubt whether there be any such things I formerly imagined : all my former feelings , faith , repentance , loue , ( in my sense ) are gone : In place whereof , I remaine full of all manner of doubtings , with which , though I be not strucke with any extraordinary terror , yet haue I extreame discontentments , not reioycing in any thing .

Minist.

Certainly there must bee some causes of your discontentment ; you must banish doubting and carnall reason : beleeue in God , and you shall find ease .

Sch.

If there be a God , this is my infidelity , that I cannot beleeue in him , and then is my estate a great deale more feare full in this , Rom. 1.28 that all my actions haue bin hypocriticall ; that now I finde my selfe to be giuen ouer to a hardhart , with a reprobate sense ; ioyned with an impossibilitie to fight or striue for grace , or ( which is more fearful ) to haue no desire to striue for the same . 2. Cor. 3.5

Minister .

Before wee passe any further , let vs lay this infallible foundation ; that most certainly there is a God . Psal. 58.11 .

Schol.

My infidelity and doubting is such , that I shall neuer bee fully of your minde , vnlesse by reason I be conuinced of the same .

Minist.

There must bee no disputing , Heb. 11.6 against receiued grounds and principles : chiefely against this the ground of all .

Schol.

Yet as you remember , I beseech you shew me some reasons , prouing a Deitie , or that there is a God .

Minist.

Nature it selfe fully prooueth the same . 1. From the Creation , for if the world be without beginning so is it also without ending , and so it and all therein is God , hauing made it selfe , which were most absurd to thinke : but since it shal haue an ending ( all the creatures thereof tending to corruption ) hence it followeth , that it must needes haue a beginning , the Creator whereof , is God . 2. The excellencie of all the creatures shew the same : Gen. 1.1 . psal. 1.24 . so infinite in formes , shapes , colours , & diuers dispositions : chiefly the supernaturall spirit of man , not satiate with any thing in Nature . 3. Man himselfe , sheweth that there is a God , for one man leadeth vs to another , vntill by degrees we come vp to the first . Here I aske , where he had his beginning ? Eternall he was not , which his miserable nature so subiect to alteration & change , well sheweth , chiefly his dissolution ; ( Eternitie & change , like light and darknes , being so directly contrary . ) If it be said , this change came by his fall ; then , I ask , whence he fell ? So still , all we can thinke , it must leade vs vnto God the Creator of all . 4. The wel ordered gouernment in the worlde : things inferiour seruing still things superiour ; vntil all things ioyne in mans seruice ; shewe that there is also some supreame power , vnto which he must obey . 5. The harmony of contrarie Elements , whereof all bodies do consist , so farre from destroying one another , that they preserue all and agree : prooueth a superiour causing power . 6. The naturall instinct of all nations , ( rather adoring stockes , stones , and beastes , then no Deitie at all ) proueth the same . 7. The conscience of all , being as it were a law against vs , in giuing both testimony , and iudgment , is a most strong proofe : for it testifieth , neither to men nor Angels : neither feareth them . Therefore it must bee God himselfe . Further , would not our reason tell vs by and by , if wee were in some faire built ruinous countrey or citie , that there had some people dwelt : that some hands had built the same ? So may we say of this world , when we see it so replenished with so many goodly creatures , that some great power did make the same , & that must needs be God . Moreouer , the place of God , proueth that there is a God : for ( as one saith ) euery place is in regard of somwhat contained in the place . So the Earth is full of wormes , and such like things ; the sea containeth fishes ; faire houses containe men & women ; Hell it is the place for diuels . Heauen likewise must not bee emptie , it being the goodliest of all the rest : when wee looke vpon the same we must needes say , that there dwelles the Lord of the countrey , there dwelles God himselfe . Lastly ( but it were too tedious ) I might adde how abundantly the Scriptures shewe the same : as also the euent of things contrary to reason : Miracles , Prophecyings , continuall mercies of fruitfull seasons , &c. Which Paul mentioneth : punishments in this life , with strange iudgements on diuers wicked men ; as Herod , &c. with the wonderfull power of the spirit in the experience of the faithfull . Further , ( as one obserues ) that no volume hath euer bin written directly in confutation of the same .

Sch.

My mind is no lesse perplexed concerning the authoritie of the Scriptures whether they be the word of God or not .

Minist.

The insufficiencie of these doubts may soone bee shewed vnto you . Because , admit once that there is a God : then of necessitie it will followe that hee is King of kings ; and that as subordinate temporarie Princes haue Lawes and statutes , whereby they rule their states : so must needes the supreame Lord of all , much more haue lawes and statutes wherby to gouerne the whole world . And these must needs be the holy Scriptures .

Scholler .

Perswasions are no proofes , therfore shew vnto me how I may rest assured that the Scriptures are the word of God .

Min.

There bee many reasons to proue ; yet none are powerfull to perswade : vnlesse God ioyne with the same by the effectuall working of his blessed Spirit .

Schol.

So farre as you can remember , I intreate you giue me satisfaction .

Minist.

The Antiquitie , Harmony , Consent , Sinceritie , Miracles , and Martyrs , testimony of the Scriptures , might be sufficient proofes to satisfie any indifferent person : But if vnto them we adde , Psal. 119 69.101.103 . 1. That great generall inward change which suddenly it makes in men , when but some plaine sentences thereof are dropped into their hearts , Psal. 107.20 . Psal. 119.50 . Ierem. 23.29 . filling them with horrors , so that when the heart is thus wounded , no other medicine can comfort or cure the same ; saue the same word : when all mens eloquence will not serue the turne . 2. Cor. 10 4. Heb. 4.12 Psal. 19.7.8 . 2. That great power it hath to cast down all the strong holds of sinne and Sathan : when they ioyne for destruction of the soule . 3. That humble and rich pouertie thereof , that in a sober , yet loftie stile , it farre surpasseth ( in excellencie of Eloquence ) all the best Orators of the world , containing therein the foundation of all sciences : wee may rest fully assured thereof . Further , our owne doubtings ( when Satan and our owne corruptions would perswade vs , that it is not Scripture ) strongly proue the truth thereof : for Satan is a liar , Ioh. 8.44 . and the father of lies : therefore , if it were forged , he would contend for maintenance thereof . As also wee may see those who most study and practise the same , most holy and wise . Contrarily , Psal. 119.99 . Pro. 1.23.24.25 . &c. the others most prophane . It were tedious to reckon vp all , how miraculously it hath euer beene preserued in all ages : how truely all the Prophecies therof haue bene and are accomplished , Deut. 28 64.65.66 67. Isa. 49.6 . Isa. 7. and 11. and 5● 2. Thes. 7.8 . &c. Mat. 11.13 . Ezek. 36.26 . both in the reiected wandering of the Iewes , the calling of the Gentiles , Incarnation of Christ , comming of Antichrist , &c. How though it were written many hundred yeeres agoe , it meeteth with all new sinnes . How powerfully being alledged in prayer , It wrastleth with God , Offereth violence to the kingdome , quieteth the soule , keepeth off iudgements , and obtaineth mercies , &c. How of all other writings , Ier. 32.40 . this onely is written in the heart : so that at the houre of death when other knowledge ( wholly , or in great part ) vanisheth , this is most fresh in our memories , both for our owne comfort , and the instruction of others , Gen. 48.3 . 1. King . 2.2.3 . &c. as in Iacob , Dauid , &c. So that most certainly , the word is not from men ( for our nature is contrary to it ) nor from Sathan ( seeing he raiseth vp his instruments against it ) therefore from God himselfe . Ioh. 4.24 . Rom. 1.20 Psa. 139.6

Schol.

What is God ? Isay . 66.1 Gen. 15.1 Leui. 19.2 Deut. 6.4 Matt. 28.19 .

Minist.

God is a Spirit , Eternall , Infinite , Omnipotent , most Holy , one in Essence , but three in Persons ; the Father , Sonne , and holy Ghost .

Schol.

What is the Essence of God ?

Minist.

The Nature of God , whereby indeed , God is and doth consist .

Schol.

What is chiefly to be considered in the nature of God ?

Min.

The Attributes of God . Gal. 4.8 . Exo. 3.14 Reuel . 1.8

Schol.

What properties are chiefly to be considered in the nature of God concerning his creatures ?

Min.

Two principally .

Schol.

Which be they ?

Min.

1. His mercy . 2. His iustice .

Schol.

What is the obiect of his mercy ? Rom. 9.22 23. Eph. 2.4 . 5. Tit. 33.4.5 . &c. Gen. 2.18 . Ezek. 18.4 . Rom. 4.15 .

Min.

Mans miserie .

Schol.

What is the obiect of his iustice ?

Min.

Sinne. .

Schol.

What is sinne ?

Min.

The transgression of the law .

Schol.

What is the reward of sinne ?

Minst .

1. Ioh. 5.4 Rom. 6.23 Gen. 2.17 Death , temporarie and eternall , both in soule and body .

Schol.

But how commeth it to passe , that sinne is thus rewarded ?

Min.

Rom 1.18 . & 2.8.9 . By reason of the Anger or Wrath of God against all manner of sinne , in all manner of persons .

Schol.

Is Anger in God a passion , as it is in man ? or may we thinke there is Anger in God ?

Min.

Isa. 27.4 . No.

Schol.

How then must we consider of the wrath of God ?

Minist.

1. His most iust will , and most assured and holy decree in punishing sinne , Ioh. 3.36 Rom. 1.18 Hos. 11.9 must be considered . 2. His threatnings against sinne . 3. The punishment of sinne it selfe .

Schol.

What kindleth the wrath of God ?

Minist.

Isa. 64.5 Sinne. .

Schol.

But doe you thinke God to be in this sort angry with all mens sinne ?

Minist.

Ephes. 2.3 Rom. 3.23 Yea verily , both against the sinnes of the Elect and Reprobate .

Schol.

Why so ?

Minist.

Because all sinne , Psal. 5.4 . in all persons , is directly against the holinesse of his Nature .

Schol.

Doe you therefore thinke that the wrath of God is kindled against all sinne , in all men alike ?

Minist.

No. 2. Sam. 14 15.

Schol.

How can that agree with the former : that God is angry with all sinnes , and is not angry yet alike against all sinnes in all mens persons ?

Minist.

Because that Christ Iesus hath taken away that anger from the Elect , 1. Thes. 1.10 . Isa. 53. 1. Cor. 11.31 . suffering himselfe that which was due vnto them .

Schol.

Shew me then , how God is angry against the Elect , and how against the Reprobrate ?

Minist.

God is said to be angry with his Elect. First , Deut. 9.19 . Deu. 3.26 when he decreeth to chastise his Sinne. . Secondly , when he threatneth his sinne . And lastly , when hee indeed ( in mercy for a while ) chastiseth them for their further saluation . Mic. 7.9 .

Schol.

How is God said to be angry with the reprobate ?

Minist.

Rom. 9.14 Psa. 78.49 . When in this life ( according to his former decree ) hee punisheth them with perpetuall hardnesse of heart , Reuel. 14.10.11 . or any kind of iudgement : And in the life to come , powreth out the vials of his wrath and indignation vpon them for euermore .

Schol.

What necessitie is there that the wicked should be punished for euer ?

Minist.

Because they do beare their owne sinnes , and the punishment due vnto them : Psal. 2.12 not hauing Christ to free them .

Schol.

But cannot the wicked releeue themselues ?

Minist.

No.

Schol.

How so ?

Minist.

Psa. 49.7.8 . Because not being able to satisfie the Maiesty whom they haue offended , they must of necessity endure his wrath for euer .

Schol.

What is the reason that their sufferings cannot satisfie ?

Minist.

Because they are but finite creatures , Psa. 49.7 . and 15. not being able to satisfie that infinite offended Maiesty : therefore they must suffer for euermore .

Schol.

What may wee learne from hence ?

Minist.

That it is a terrible thing to fall into the hands of the liuing God . 1. Iohn 3.16 . Reu. 19.15 . Reu. 5.9 . Psal. 110.12 .

Schol.

What lesson of comfort may we learne from it ?

Minst .

That wee are exceedingly bound to Iesus Christ , who hath suffered this wrath for vs .

Scho.

How may we learne to discerne and iudge of the greatnesse of this wrath ?

Min.

Looke first vpon the destruction of the Angels . 2. Pet. 2.4 Iud. 6. Gen. 3.17 18.19 . Gen. 6. 16. 2. The curse which came vpon Adam and his posterity for sinne . 3. The destruction which came vpon the first world , by the floud . 4. The burning of Sodome with fire . Gen. 19.24 . Isa. 53.5.6 . Mat. 25.4 . Next to the sending of Christ into the world , and the wrath of God powred out vpon him for our sinnes ; the euerlasting fire prepared for Reprobate men and Angels .

Schol.

Nah. 2.3.4.5.6 . Deut. 32.39.40 . Deut. 29.19.20 . Heb. 3.12 13. Heb. 10.31 . What should wee learne from hence ?

Minist.

Three things . 1. To consider seriously of the greatnesse of the wrath of God . 2. Not to presume of mercy . 3. Warily to fly to and eschew sinne by all meanes , least we fall into the hands of the liuing God .

Schol.

How may wee know when the wrath of the liuing God is comming ?

Minist.

Ier. 10.11 Zec. 7.11.12.13 . Leuit. 26 19.20 . & 26. Hag. 1.6 . psa. 78.32.33 . First , when the word of God wakeneth not . Next , when sinne aboundeth in the aboundance of the word . 3. When God changeth the order and constitution of his Creatures . 4. When God to ( waken ) sendeth light iudgements , and men are neuer a whit the better .

Scho.

Which way doth God vse to bring about his wrath ?

Minist.

First , Rom. 1.28 . Deut. 28.23.24 . Deut. 28.22.26.27 Ibid. 66.67 . hee plagueth mens soules with hardnesse of heart and senslesnesse . Next hee plagueth the creatures which should be for Comforts vnto man . Then hee commeth vpon the body plaguing it with some sensible iudgement , often in this life . Further , powring out a sensible wrath vppon the soule vnto destruction . Matt. 10.18 . Lastly hee reiecteth and casteth both body and soule into torments for euer .

Schol.

Who then is in the most dangerous estate ?

Min.

Such who lie vnder the wrath of God , yet being senslesse of the same . Hos. 7.9 Ier. 5.3 .

Schol.

What if they be not wakened in time ?

Min.

Then they must perish in the seuere wrath of God . 2. The. 1.9

Schol.

Now , as euer you meane to see the face of God , and liue in heauen for euer , speake from your conscience . May one who hath a long time liued vnder the meanes , for the present shut vp in hardnes of heart , which hee knowes and in part feeles : neither being able to helpe or striue against it , so being and liuing vnder the wrath of God ; conclude therefore that he is a reprobate , which shall at no time , either repent or haue a soft heart , and must we beleeue the words of such a praty ?

Minist.

No.

Schol.

For what reasons ?

Min.

First , because let the party be what he can , howsoeuer hard harted or sinfull ; vntill he be called , hee is but dead , and in the state of nature , like vnto others of the Saints , Peter , Paul , Dauid , Eph. 2.1 . Isa. 11.6 . 2. Tim. 3.1.2 . Re. 1.30 . &c. And therefore since all of vs were dead in sinnes and trespasses Beares , Lyons , Wolus , Leopards , before we were tamed , haters of God , despitefull , proud , disobedient to parents , without naturall affection , vnmercifull by nature , and yet haue bin raised from the dead ; so may such a one be in Gods owne time . 2. Because as when a King doth imprison any one for some offences . As it were folly for any man to presume to say : The king will neuer free such a one , nor he shall neuer bee sorry for his faults . Much more so , were it a fit of extreame madnesse , in such a hard-hearted party ; Deut. 9.29 . Ier. 32.39 . Ezec. 36.26.27 . to presume to know Gods counsell ; or what in time he will work in the heart , loosing the fetters wherewith hee is bound . Since it is the Lords promise and couenant , to take away our stony hearts and giue vs fleshy ones : as also the end of Christs comming , Isa. 43.9.11.12 . to open the eyes of the blind to bring out prisoners from the prison : and them that sit in darknes out of the prison house . 3. Because God hath neither appointed any certaine manner or time of calling , some being brought home , at the 6.9.11 . houre : Matth. 20 5.6 . therefore though one haue not in effectuall calling obtained a soft heart , at 20.30.40 . or 50. yeeres of age , he may not thence conclude reprobation . 4. None but God knowes things to come , seeing hee challenges this super excellencie , as a proofe ; Isa. 43.9.11.12 . proper onely to the Deitie . 5. There is a kind of softnes in that heart , which knowes and feeles the hardnesse of the same , though the party deny it , yet sure corruption discouers not corruption : Eph. 5.13 nor nature , nature , and therefore hope remaines . 6. Because , where there is discontent , trouble in minde , there is hope by Gods grace , repentance may come : in which estate ( though the party plead contentation ) yet when we see former delights vanish , sometimes beloued company displeasing , temptations to appeare , vnnaturall wishes , vnreasonable mad desires in them : Who will not confesse that heere is muddy water ; which ( when the stormes are past ) may cleare againe ? Mic. 7.8.9 . 7. The omnipotency and goodnes of God , to other most miserable sinners , in pulling them spite of their hearts from their sins , without any cause in them : as Manasses , Nebuchadnezzar , Saint Paul , Marie Magdalen . &c. 2. Chr. 33 Da. 4.34 . Act. 9.3.5 6. Mar. 16.9 . May giue hope of recouerie , since many others in the like estate haue found Gods mercies exceeding great in their conuersion . Lastly , most certaine it is , we must not beleeue or giue credit to any who so affirme : for , distempered men are not able to iudge of diseases : no more can the distressed minde of the estate of the soule , especially ioyned with a blacke diuellish melancholly humour , which the diuell doth oftentimes abuse , to breede causelesse feares in the heart of man .

Schol.

Were it possible to perswade any in such an estate , that they are tempted ?

Minister .

It is impossible ; while the violence of the tentation remaineth .

Schol.

Wherefore ?

Minst .

Because of the strength of tentation and carnall reason , which for that present hath dominion in them : for then the field is neere wonne , when the diuell is of the party discouered for a diuell , the temptation being layd open to reason and iudgement .

Schol.

Yet shew vnto me I beseech you , how may we iudge when one is thus tempted or not ?

Minist.

There be many signes ; but to be briefe , three principally ; by their seruice , language , and vnnaturalnesse .

Schol.

Explaine your meaning .

Minist.

First , for seruice ; It is most certaine , when they are so ready to obey the diuell in all things , and disobey God : Rom. 6.16 . to serue Sathan with pleasure , and God by compulsion , pulled to good duties viollently , as by the haire of the head ; 2. Tim. 2.26 . leauing them off quickly ; in that their actions shewe them to be tempted . Iudg. 12.6 . 2. By their Shiboleth , we may iudge them to be in a strong tentation , when in some certaine fittes some of them dare to affirme , That they know their hearts shal neuer be moued ; that it is impossible that euer they should be soft hearted : Isa. 58.10 11.12 . that because their hearts in time past could not be moued by any thing , therefore they shall and can neuer be moued . Psal. 116 11. And ( which is more fearefull blasphemie ) that God cannot moue their heart , which for all the world ( free from temptation ) they durst not affirme . 3. By their vnnaturalnesse , Nature doth seeke by all meanes the preseruation of Nature . Nowe when they become so vnnaturall , as to auoide humane societie : to thinke their best friends their foes , to scoffe at Religion , because they haue no hope to disturbe and let by all meanes good duties ; Act. 16.16 . like vnto that Maide who disturbed Paul and Silas as they were about to pray in Lydias house , Mat. 9.24 . to seeke out wittie arguments for the diuell against themselues ; to laugh at , and reiect all Gods arguments from his word : bringing nothing against them but carnall , foolish , blinde , reasons from the diuell , to be desperate in aggrauating sinne beyond the mercies of God , to reiect prayer , affirming , it is to no purpose , to request not to be prayed for , &c. If these be not infallible signes of tentation , then neuer creature was tempted .

Schol.

What if the hardnesse of heart , come after a precedent softnesse ?

Minist.

Then there is good hope ( yea assurance ) that in Gods good time the heart may bee softer then euer : the party so escaping from vnder this wrath , because the gifts and calling of God are without repentance . Rom. 11.29 .

Schol.

In howe many conditions doe you include men in respect of this wrath ?

Minist.

In foure .

Schol.

Which are they ?

Minist.

First , those who feele deepe wrath , and yet are farre from wrath . Diuision . 2. Those who haue not the deepe sense of wrath , and yet are farre from wrath . 3. Those who feele no wrath , and yet are vnder the wrath of God . 4. Those who feele the wrath of God , and indeede shall perish in the same wrath .

Scholler .

Who are those who feele wrath , and yet are farre from the same ?

Minister .

Those who haue their conscience wakened to see their sinne , Psal. 38.2 and 77.2.3 . &c. and to feele the wrath of God for the same ; which they hate , because it hath offended God . They mourne for sinne likewise , Psal. 51.4 . not so much for feare of torments , as that they should haue offended so good a God . Ibid. v. 11 They desire for reconciliation , to be at peace with God through Christ . Ibid. v. 12. They thirst also for the Spirit , to cause their hearts to loue that God , hungring for the grace of sanctification . And lastly , although they feele nothing to comfort them , yet aboue hope , Io. ca. 2.4 . vnder hope they waite still .

Schol.

What should the exercise of the soule be , vnder this sort of feeling ?

Minist.

First , it must haue recourse to God by strong cries in prayer . 2. Practise repentance , Psal. 77.2 & 38.17 21. Psal. 32.5 . and 66. Psal. 6.9 . Psal. 94.18.19 . by powring out bitter teares vnto God . 3. Exercise faith in resting vppon the promises of life euerlasting through Christ . 4. Cleaue stedfastly to the loue of God in his mercie , grace , and goodnesse . 5. Draw it selfe away from the wrath , Pro. 22.3 . Psal. 7.119.49.50 . as fast as may bee , least it bee deuoured thereof . 6. Feede and meditate continually vpon the promise of life . And lastly , Iohn 3.14 15. hold euer the eye of the soule vpon Christ .

Schol.

Who are they who haue not a deepe sense of wrath ; and yet are farre from the wrath of God ?

Minist.

1. Those who neuer haue felt wrath , but alwayes peace . 2. Those who haue felt the tentations of despaire and doubting ; yet afterwards haue obtained peace . 3. Such who feele a hardnesse of heart , and can haue no present reliefe .

Schol.

Who bee they who haue neuer felt wrath but alwayes peace ?

Minister .

Those whom God at their first conuersion hath called with much sweetnesse , Hos. 2.14 . Act. 16.14.15 . in melting their hearts by little and little for their sinnes . Next , Act. 8.39 . such on whom God hath powred out a sense of his loue , working in them a perswasion of mercy , with ioy , renuing the minde : working a study of holinesse , a hatred of sinne , and a loue of righteousnesse .

Schol.

Who be they who haue found the tentations of despaire and doubting ; and yet thereafter haue found peace ?

Minist.

Act. 2.37.38 . &c. Those whom God hath inlightned to see their sinnes , and the wrath of God for them , and haue bin terrified , doubting of their saluation and election : Act. 9.9.19 . yet God afterwards shineth vpon their soules , touching them with a sense of remission of sinnes , election and glorie , whereupon ariseth that peace of God which passeth all vnderstanding , and that ioy of the holy Ghost vnspeakeable and glorious . 1. Pet. 1.8 .

Schol.

Who are those who feele the hardnesse of their heart , yet are not able to shake off the same ?

Minist.

Those who haue once felt that mollifying power of the Spirit , Isa. 63.17 Psa. 31.22 . that light which draweth the soule to see it selfe , and it owne wildnesse ; to see also God in the face of Iesus Christ , and yet in the present finde a kind of deadnesse within .

Scholler .

How may it be knowne that one is not vnder the wrath of God in such a disposition ?

Minist.

First , such a one must looke backe vnto his former experience remembring the dayes of old , Psal 77.5 6.10 . and the yeeres of ancient time : and next againe vnto his present disposition .

Schol.

What must the present disposition be ?

Minister .

A sense of hardnesse , Psal. 42.1.2.3 . Psal. 30.7 deadnesse and blindnesse . A sad heart for the absence of God ; with a longing for his blessed presence .

Schol.

What must be the exercise of one in this estate ?

Minst .

A labouring and striuing with the heart to attaine feeling .

Schol.

Wherein must this strife consist ? Psa. 42.11 .

Minist.

In a wrastling with God , against the hardnesse of the heart , in Prayer and Mourning .

Schol.

But what if one be neither able to wrastle nor striue ?

Minist.

Yet must hee speake vnto God , and shew him the disposition of the soule ; Psal. 42.9 . intreating him to helpe it for his Christs sake .

Schol.

What if one be not able to speake for burden and trouble of soule ?

Minist.

Hee must grone vnto God , hold vp the hands and eyes vnto him , desire to desire ; Rom. 8.26 . vse the outward meanes ( though vnwillingly and with torment ) for , Consolation for such , who ( as they think ) are not able to serue God in Spirit and Trueth . Rom. 7.21 when we are not able to vse our feeling , the outward meanes may ease .

Schol.

What comfort can this afford to any one , since God will be worshipped in Spirit and Trueth , which he in such a case is not able to doe ?

Minister .

It affoordeth singular consolation : 1. In that wee haue a feeling of our selues , and our great miserie : Next , in that such a disposition is vnpleasing vnto vs . Psa. 73.25 . 3. In that we would gladly haue it made better . 4. In that we feele , there is no comfort in heauen or earth for vs , vntill God come .

Schol.

How should the soule rest in such a hard estate ?

Min.

1. Rest in hope . 2. Waite . Isa 8.17 . Psal. 16.9 and 40.1 . Lam. 3.26 . Cant. 1.3 . 3. Say vnto God , Giue mee such a heart as thou desirest Lord , and then require thou of me such a heart , and such a worship as thou desirest .

Schol.

Wherefore doth the Lord suffer his cildren to haue and feele hardnesse of heart ?

Minst .

First , that so much the better they may vnderstand how miserable ( by nature ) they are . Psal. 121.1.2 . 2. That they may see where only helpe is to be found . 3. That being humbled , Cant. 3.4 . they may not bee lifted vp with spirituall pride . Lastly , that they may much esteeme and cherish the fauour of God , when he commeth in the power of the meanes .

Schol.

In such extremities , at what times commeth God to the soule ?

Minist.

Cant. 3.4 . Psal. 142.3.4 . Psal. 143.6.7 . Vnlooked for , when we are at the brinke of despaire ; or else when we haue yeelded as ouercome , and almost left desiring : or then when hee giueth an earnest and violent desire , which neither can nor will be satiate vntill he come .

Schol.

Yet why suffereth the Lord his children ( many times ) to vse all the meanes ; and yet not to finde him in the meanes , Why God at first , will not be found in the means . Psa. 77.7 . Isa. 38.27 Ezek. 36.22 . 1. Sam. 1.10.11.19 Iob. 42.7 . before hee come thus vnlooked for ?

Minst .

That wee may know he onely commeth when hee will , nothing mouing him , but his owne good pleasure .

Schol.

What should wee learne heereof ?

Minist.

1. Not to conclude reprobation , because to our feeling wee find desertion . Lam. 2.31 32. Iere. 3.12 Psa 42.11 . Mic. 7.8.9 . Psal. 37. 2. Not to measure mercy by our present feeling . 3. To waite vntill he come ( though we cannot feele his presence ) if it were vntill the last gaspe .

Schol.

What if in the meane time there be no other sense but of stinging torments and Wrath ?

Minist.

Yet must wee make claime vnto his promises . Psal. 27.13.14 . Hab. 3.2 . Iob. 13.15 . Isa. 28.16 . Isa. 54.7 . Ier. 31.37 3. Who they are who feele no Wrath , yet remaine vnder the Wrath of God . In wrath beseech him to remember mercie ; saying vnto him with Iob : Lord , although thou wouldest slay vs , yet will wee trust in thee : thus waiting vntill hee come , not being hastie , and then in his owne good time , he will appeare to our comfort .

Schol.

Who be they who feele no wrath : yet remaining vnder the heauie wrath of God ?

Minist.

First , such as haue no effectuall calling from God : 2. Such as haue neuer had any true sense of the bitternesse and grieuousnesse of sinne . Rom. 7 9. 3. Such as are not mooued with the loue of the trueth , neither doe loue God , or haue had any sense of his loue , Iud. 10. 2. Tim. 3.5 or the earnest of the Spirit . Lastly , all such who make a shewe of godlinesse , but haue denied the power thereof .

Schol.

The seuerall conditions of this estate . How diuide you those who are in this estate ?

Minist.

They are partly out of the Church , and partly in the Church .

Schol.

Who be they that are out of the Church ?

Min.

Eph. 2.12 Those who haue not amongst them the profession of the true God , as hee hath reuealed himselfe in his word .

Schol.

Who be they in the Church , that lye vnder the wrath , yet feele it not ?

Minister .

1. Cor. 15 34. 2. Thes. 1.8 . First , those who professe without knowledge : 2. Those who haue conscience without knowledge and holinesse . 3. Those who haue attained light , yet fight against their enlightning . Lastly , Heb. 6.4 5 , 6. those who through the custome of sinne , Eph. 4.18 19. are hardned so , as with greedinesse they runne forward in all outward and inward impieties : Rom. 1.28 . How farre a Professor may be vnder this Wrath. 2. Pet. 2.21 . Luc. 8 13. and 1. Cor. 13.2.13.2 . Math. 27 4. Numb . 23 ●0 . Matt. 19. ●6 . Heb. 6.4 . Mar. 6.20 . God ( for the present ) hauing giuen them ouer to a reprobate sense .

Schol.

How farre may one proceede in shewe of true profession , and yet be vnder the wrath of God ?

Minist.

First , hee may haue a litterall knowledge . 2. A temporall and Historicall faith ; yea , and the faith of miracles . 3. He may haue a sorrow for sinne . 4. He may haue a desire of heauen . 5. He may taste of the good word of God , and of the powers of the world to come . Last of all , hee may haue an inward restraining power to curbe sinne with an outward holinesse .

Schol.

What knowledge is that which a wicked man may haue ?

Minist.

Rom. 2.15 . & 3.20 . 1. Cor. 13.2 . A knowledge of sinne , of hell , of heauen , of mercie , of wrath , and of Christ , and of his meritorious death , buriall , resurrection , and second comming , with all the points of Religion .

Schol.

What is the reason that this knowledge keepeth them not from this wrath ?

Minister .

Isa. 29.13 Because it is not applyed close vnto the heart , to renue the Spirit of the minde , to change the will and affections vnto the loue and obedience of Gods trueth .

Schol.

What kind of knowledge call you this then ?

Minist.

1. Cor. 8.1 A litterall knowledge which puffeth vp , but neither humbleth nor sanctifieth .

Scholer .

Who hath this knowledge ?

Minist.

Iam. 2.19 The diuels and reprobates , and such who are not truely called by Gods holy Spirit .

Schol.

What is the cause that their faith saueth them not ?

Minist.

Because it is not wrought by the Spirit to apply Christ and all his benefits vnto iustification and sanctification . Gal. 2.20 .

Schol.

What manner of sorrow is this which wicked men may haue ?

Minist.

A worldly sorrow which causeth death . 2. Cor. 7.10 .

Scholler .

Wherefore is this sorrowe ?

Minist.

Not for the right cause , Gen. 4.13 . but for the terrours of conscience , and the punishment of sinne .

Scholler .

What kinde of desire is this which wicked men may haue of heauen ?

Minist.

A naturall desire , but not spirituall .

Scholler .

Why call you it a naturall desire ?

Min.

Because wicked men would be in heauen , for their owne ease , Numb. 23 10. that therby they might escape punishment onely .

Schol.

Wherefore is such a desire naturall ?

Minist.

Ioh. 5.35 . Because therein , nature onely seeketh the preseruation of Nature ; and those who wish to be in heauen , onely for their owne ease , to bee freed of paine , doe onely seeke the preseruation of Nature .

Schol.

What kind of feeling is this which wicked men may haue of the good word of God , and the powers of the world to come ?

Minister .

Iud. 19. 2. Tim. 3.55 . Onely fretting motions , wrought by the Maiesty of the word which ouer shadoweth their soules .

Schol.

What is the cause that this feeling is not the true feeling ?

Minist.

First , because it is not wrought by the Spirit of adoption , after that speciall manner , whereby he worketh in the elect . Next , because it bringeth no sure perswasion of election and glory . Ioh. 4.16.17 . As also because it neither feeleth the loue of God : nor is bound close vnto God by a secret loue . Lastly , because that kind of feeling neither satisfieth nor setleth the soule to repose in peace vpon Christ Iesus .

Schol.

What call you this restraining power which the wicked may haue to controule sinne ?

Minister .

A secret generall working of God , repressing the force of nature , 1. Tim. 3.5 . Mark . 6.29 . but withholding his sanctifying grace and the renuing vertu of his holy Spirit .

Schol.

What call you this outward holinesse in men wicked and peruerse .

Min.

An outward conformitie with the law of God , Mar. 7.6.7.8.9 . without the inward change of minde , wil , and affection .

Schol.

Since then wicked men may be vnder the wrath of God , haueing so many properties of christian professors : Shew vnto me , how in this narrow pinch of affinitie , one may rest assured that he is the child of God .

Minst .

What is the speciall thing wherin you would haue me to resolue you of .

Schol.

First , I would know how to discerne when our knowledge may be called a sauing knowledge ?

Minist.

If our knowledge be spirituall , it is sauing .

Schol.

What doe you meane by that ?

Minister .

1 Cor. 1.4 37. Psal. 119.97 . Psa. 40.8 . First , we must trie if our mindes bee rightly informed according to the trueth of Gods word . Next , whether our hearts loue that which wee know . Lastly , wee must looke whether wee practise that which we know and loue , Rom. 7.15.22.23.24 mourning because we are not able to obey , and striuing against our rebellion , that wee may obey that light of God which is in our minde : this is spirituall knowledge .

Schol.

But if a man neither know , loue , nor obey , what can he then say of himselfe , saue this ; that God is greater then his conscience ; and therefore iustly may condemne him ?

Min.

Yet if there bee a desire to loue and yeeld obedience vnto that which one knowes ; sometimes groning in the Spirit vnto God , Psal. 119.5 . Isa. 1.9 . Ion. 2.4 . Pro. 1.23 . sometimes mourning and constantly waiting with a heauy heart , vntill such time as the Lord shall powre forth his renuing grace : all is yet safe .

Schol.

What warrant haue wee so to doe ?

Min.

His owne promises .

Schol.

Shew them I intreate you .

Minist.

Blessed are they which hunger and thirst for righteousnes , Matth. 5.6 . Isa. 30.18 . Isa. 4.3 . for they shall bee filled ; whosoeuer waiteth on mee shall neuer bee ashamed : I will poure water vpon the dry ground ; and flouds vpon the thirsty ground .

Schol.

Seeing that the wicked haue a certaine faith which iustifieth not ; what manner of faith is that which bringeth saluation .

Minist.

Rom 5.1 . That faith which is a iustifying before God .

Schol.

who worketh this faith .

Minist.

Eph. 2.8 . The holy Spirit .

Schol.

What thing is that which the soule apprehendeth by faith ?

Minist.

Act. 20. ●1. ● . Tit. 2 5. and 2 8. Heb. 10. ● Iesus Christ , God and man , blessed for euermore , Our Mediator who was humbled vnto the death of the Crosse for our fakes , now sitting at the right hand of God the Father , with all the rich benefits which he hath purchased to be powred out vpon vs in this life , Rom. 4.25 and in the life to come .

Schol.

How shall wee know whether as yet wee haue so layed sure hould of Christ as to make him our owne .

Minist.

First , we must marke , if our soules haue perceiued all sufficiencie of grace to bee in him , and the God-head bodily dwelling in him . Col. 2.3.9 Act. 15.11 . Next , wee must looke if wee betake our selues onely vnto Christ Iesus , to repose vpon him , looking for righteousnesse and life only in him .

Then must wee behould what loue we haue vnto our Redeemer : Io. 21.19 . 1. pet. 1.8 . and try whether or not wee would gladly loue him better then all the pleasures in heauen or earth .

Further we must marke if euer our soules , haue found ioy in beleeuing in the death and resurrection of the Lord Iesus . Lastly , Psal. 42.1 2. Psal. 51.12 . looke if our hearts be allured with a louing languor to desire for that sense and feeling we once had of him ; resoluing to obey him if wee were able .

Sc.

Seeing that you say the wicked haue a sorrow for sinn , how should the Elect know that their sorow is not the sorrow of wicked men ?

Minist.

2. Cor. 7.10 . The sorrow of the elect is a godly sorrow vnto life .

Sch.

Why call you it a godly sorrow ?

Min.

Because it is wrought by God himselfe . Phil. 2.13 . Psal. 31.4 Zach. 12.10 . Psa. 31.11 . 2. Because the heart breaketh not so much for shame and paine as for hauing offended so louing & so mercifull a Father , the piercing of so louing a Redemer , and for grieuing of the holy Spirit our Comforter .

Schol.

What kind of sorrow is the sorrow of Gods children ?

Minist.

A bitter sorrow mingled with sweetnesse .

Sch.

Psa. 30.10 . Psa. 31.7.8 . Are the children of God euer affected with this griefe when they are sorrowfull ?

M.

No.

Sch.

What other disposition then haue Gods children in their sorrow ? Psa. 38.4.5.6 . Psa. 88.31 .

Miniis .

Bitternesse and a terror .

Sch.

Whence proceedeth this fearfull estate to their sense ?

Minist.

Partly from a feeling of the absence of God , Psa. 22.1.2 . Psal. 51.3 Psa. 32.3 . and hardnesse of their hearts , and partly in feeling the stings of a guiltie conscience .

Schol.

How may one know himselfe to be in a good estate vnder such a disposition ? Psal. 77.5 Psa. 42.5 . Ps. 66.10.11.12 . Ps. 42.1.2 . Psa. 84.2 . Psa. 63.1.2 . Rom. 4 18 Psal. 119.1.147 . Numb. 23 19. Lam. 3.21 Phil. 1.6 . Eph. 2.1.2.3 . Rom. 3.21 23.24 .

Minister .

First , by his former experience that once hee did feele the sweetnesse of Gods fauour . Next , if in some measure ( how small soeuer ) he desire aboue all things in the earth , the wonted presence of God . Lastly , if he waite and hope aboue hope ; that hee who hath once begunne will neuer repent him , resoluing that though God should slay him , yet he would trust in him .

Schol.

What may we learne from this sort of disposition ?

Minister .

First , that by nature wee are separate from God : and God from vs . Next , that all Gods children ( vntill grace make a difference ) are as hard harted as any reprobats .

Schol.

Seeing the wicked ( you say ) may haue a desire of heauen : what difference is there betwixt the desire of the Elect and Reprobate ?

Minist.

The desire of the Reprobat , or of those in the state of reprobation before calling , Gen. 25.32 . Num. 23.10 . is meerely naturall , such as was Esaws desire of the birth right , and Balaams desire of the death of the righteous : but the desire of the Elect , is spirituall and heauenly .

Schol.

Psal. 63.6 . How may we know when our desires are spirituall ?

Min.

First , by the acknowledging of that which we chiefly desire . Next of the end wherefore we desire it .

Schol.

What is that which chiefely we must desire ?

Minister .

Eph. 3.16.17 . God in Christ to dwell in our soules heere by his Spirit , to sanctifie and quicken vs , to raise vs vp againe in the great day , Phil. 3.21 . transforming and making our vile bodies like vnto Christs glorious body , to reigne with him for euer .

Schol.

For what end should we desire this ?

Minist.

Euen for God himselfe the end of all . Psal. 73.25 . Psal. 116.1 .

Schol.

In desiring heauen , what should we chiefely respect ?

Minister .

Not so much our owne ease , Rom. 7.24 . Phil. 1.21 23. as that being freed from sinne in holinesse and ioy with vnspeakeable loue ( as a vessell full of glory ) wee may prayse and magnifie God for euermore .

Schol.

Seeing the reprobate may haue a certaine sort of feeling , how may we discerne , whether our feeling be that sense which is peculiar to the Child of God or not ?

Minist.

By the Spirit of adoption .

Schol.

Which be the sure markes and fruits of Adoption in vs ?

Min.

Rom. 8.16 Rom. 14.7 . Perswasion of the loue of God towards vs , of our Election , Redemption , and Glorification : ioy flowing from this feeling , with increase of perswasion , and peace which passeth all vnderstanding .

Schol.

Yet what if the soule haue no such disposition ?

Minist.

Yet must wee looke backe vnto what wee haue felt . Next , wee must see what wee desire to feele , and further , what wee hope to feele .

Scho.

How may one know whether as yet he hath euer had any feeling ?

Minist.

1. Cor. 2.0 . Psa. 13.24.25 . Psa. 31.19 . Psa 36.7.8.9 . Hee must looke , if euer , in laying sure holde of Christ , his soule hath beene filled with a spirituall sweetenesse aboue all the pleasures of Nature , which in some measure hath left a seale and stampe of heauen in the soule , that hath thus inabled him to discerne betwixt an absence and a presence of God ; so that hee is alwayes ioyfull , Psa. 52.35 . Psa. 63.3 . Psa. 88.14 . when hee hath any feeling of Gods loue ; by the contrary euer sad , and heauy for his absence .

Schol.

Yet seeing the wicked may haue an inward restraining vertue to curbe sinne , and an outward conformitie with the law of God , how may it be knowne whether one hath a restrayning vertue onely , Ezek 30.31 . Act. 2.37 . Zech. 12.10 . Ier. 31.9 . Eze. ibid. Eze. 20.43 . Psa. 51.1.2 . Rom. 7.24 . Psa. 42.1 . Psa. 116.1 . Isa. 29.9 . or the renuing vertue of the holy Spirit ?

Min.

This is most easie to discerne .

Scho.

Explaine your meaning .

Minist.

The first internall worke of the Spirit , is a sight of sinne which offends the Maiesty of God ; a sight also of God who hath beene offended . Next , a secret sorrow proceeding from a hatred to sinne , with a loue of that glorious offended Maiestie prouoked ; then a true desire to be freed of sinne , with a louing heart , and earnest desire to loue God for himselfe . Further also , a purpose and resolution to consecrate our secret thoughts , will , Heb. 2.1 Psal. 119.37 . Psal. 39.1 and affections vnto his holinesse as a liuing sacrifice . A strife also against all the pleasures and occasions of sinne , Gen. 6.5 . Ier. 17.9 . Psal. 32.3.4 . 2. Cor. 7.11 . with an indeauour to keepe our thoughts and affections stedfastly vpon God and his will . Lastly , as the minde naturally strais from God , the will being peruerse , and the affections disordered : if there be then a sting in the conscience bringing true remorse , these be signes of the operation of the true Spirit by his renuing grace .

Schol.

Seeing the worke of the spirit is a thing sensible , which is felt in his renuing vertues , in the slaughter of sinne , and reformation vnto newnesse of life : what if ( all this while ) one feele nothing but the growth of sinne , hardnesse of heart , and blindnes of minde ?

Min.

Ier. 14.30 . Rom. 7.14 First , he must see if he be able to discerne his sinne , blindnesse and hardnesse of heart . 2. Looke if hee secretly mislike the same . 3. Marke if he would willingly wish it remoued . Psal. 51.22 . Ibid. ver 9 Cant. 1.4 . 4. Consider if he haue desire to vse , or any way wish he might vse the means , though to his feeling he is no way able to vse the same . Ier. 14.22 Mic. 7.8.9 . Psa. 77.9.10 . Isa. 8.47 . Psa. 44.17.18.19 . La. 3.26.32.33 . 5. Looke backe if at any time God formerly did euer giue him grace to beleeue in him : ( for that present ) without any sense or feeling , euen when not being able to pray : in languor , patience and hope hee waited for Gods presence . 6. Consider if after earnest prayer and sorrow for sinne , at any time hee hath found light , ioy , peace , a perswasion of mercy with some softnesse of heart , the power of sinne abated . Lastly , if hee find this continually before his eyes . The good which I would , I doe not , Rom. 7.19 but the euill which I would not , that doe I.

Scholler .

Declare vnto me then some markes of the renuing Spirit ?

Min.

A loue of God and his image for his owne cause , being goodnesse and loue it selfe . Psa. 116.1 . Psal. 139.21 . Psa. 51.19 . Then an vnfained hatred of that which offendeth God . Lastly , a misliking of our owne euill heart , with a true thirst and hunger to haue it made better .

Sc.

Can a Reprobat haue these markes ?

Minist.

No.

Scholler .

How so ?

Minist.

Because they be the markes of Election , and are wrought by the Spirit of Adoption ; which a Reprobate cannot receiue .

Schol.

Who are they who feele the wrath of God , and shall also perish in the same wrath ?

Minist.

Those whom God in his iudgement wakens , giuing the conscience ouer to find the deluge of torments : 1. Thes. 2.16 . the sting of reprobation ; withdrawing from them his Spirit , either to seeke mercy truly , or to beleeue that there is any mercy for them , so despairing .

Schol.

When doth the Lord waken such wicked men to feele these horrors of conscience ?

Minist.

Some sooner , some later , Gen. 4.4.13 . Mat. 27.4 . some longer before their death , as Cain ; some againe immediatly before their death , as Iudas .

Scho.

What kind of sense hath a Reprobate when he is thus wakened ?

Minist.

Light , feeling , & perswasion .

Schol.

What light seeth he ?

Minist.

First , all his sinnes , accusing , Isa. 48.22 . Heb. 12.29 . Mat. 25.41 . conuicting , condemning , and tormenting him . 2. The great God a consuming fire to deuoure him . 3. Eternitie of paine prepared for him , and to be giuen ouer by the iudge to be tormented for euer , with the diuell and his Angels .

Schol.

What feeleth the Reprobate being thus wakened ?

Minister .

First , that sinne is bitter . Gen. 4.13 Isa. 30.33 2. That there is an euerlasting wrath prepared for impenitent sinners . 3. That the conscience ( howsoeuer for a while asleepe in hardnesse of heart ) is capable of wrath . 1. King . 21 27. 4. That it is a fearefull thing to fall into the hands of the liuing God . Heb. 10.31 . Mar. 9.45.46 . Luke 16.24 . And lastly , that hell-torments doe take away all peace and comforts , bringing nothing but sorrow and vnquietnes , yea , that a little looke of hell for one euill thought , is more fearefull and terrible then all the torments in the earth .

Schol.

Whereof is the Reprobate perswaded when he is thus wakened ?

Minister .

Matt. 27.5 . First , that God neuer elected him , nor yet Iesus Christ hath redeemed him , and that hee was neuer renued by the Spirit of grace . 1. Sam. 28 15. 2. That hee shall neuer haue comfort in heauen or earth . 3. That there is an euerlasting wrath prepared for him , and that hee shall neuer come foorth of that prison and torment . Lastly , that GOD and his creatures , visiible and inuisible , Gen. 4.14 Pro. 28.1 . Elect and Reprobate , shall all bee his enemies , helping to aggrauate his torments .

Schol.

What be the degrees , by which a Reprobate is brought vnto this torment ?

Minist.

First , Prophanenesse . Heb. 12.16 . Rom. 2.5 . Heb. 3.12 Eph. 4.19 Gen. 4.13 Mat. 22.13 . 2. Impenitencie . 3. Infidelity . 4. Senselesnesse and dead security . 5. A wakening by a sensible wrath . Lastly , a reiection of him into euerlasting torments .

Scholler .

What difference is there betwixt the Elect and the Reprobate , in the sense and feeling of the wrath of GOD ?

Minister .

First , the Reprobate hee feeleth and fretteth , at the same ; Reuel . ● . 10 . Gen. 4.24 Next , his torment paineth him so , that hee would gladly bee rid of the paine , but neuer truely repenteth him of the sinne . 3. The waight of his torment ( proceeding from a guilty conscience , and the sight of God the Iudge ) maketh him to despaire , Matt. 27.5 . cast off mercy , turne his backe vpon God , and his free promises in Christ Iesus ; so plunging himselfe ( without recouerie ) in the wrath of God .

Schol.

How doth the childe of God behaue himselfe in the feeling of the wrath of God ?

Min.

Being wakened out of the dead sleepe of sinfull security ; Psal. 38.3 Psal. 31.4 . Psal. 51.7 First , torment maketh him to lament , and sorrowe that hee should haue prouoked his GOD , thus to deale with him . Next , he thirsteth for reconciliation with God through Iesus Christ . Further , he draweth neere , Psa. 119.49 . laying sure hold vpon the promises of the word of GOD , desiring to feele them by experience . Yea , Gal. 6.14 Phil. 3.8 . more ; hee seeth no saluation for him out of Christ crucified , and therefore renounceth himselfe and all that is in him , cleauing onely to Gods free mercie and loue in the Lord Iesus . Lastly , Psal. 71.14.15 . hee giueth not ouer , but constantly waiteth , hanging still on Gods free loue , and the trueth of his promises reuealed in his word .

Schol.

Yet shew vnto me further , how neere the childe of God may come vnto the wicked in the sense and feeling of the wrath of God .

Minister .

First , Rom. 7.18.23.24 . Psal. 22.1 . Psal. 88.4 5. Ps. 40.2 . Psa 38.4 . Psa 55.4.5 . Gods childe will feele all his impediments standing vp betwixt God and him . 2. He may haue no kind of feeling , either of the loue of God , or of his mercie , election , redemption , or of the Spirit of sanctification . 3. Gods childe will feele for his sinnes ( in Gods absence ) in his conscience , burning wrath , vnquietnesse and torment . 4. When hee thinketh of God , hee may be troubled : Eternitie will dash him , the conscience of him also ( at that time ) may beare such witnesse against him , Psal. 88.15 . that altogether hee may doubt of his saluation , easily then hee may be perswaded to despaire : and if at such a time it were giuen vnto the sense of his owne conscience to iudge , hee would willingly subscribe his owne condemnation .

Scholler .

Declare then , what is that manner of working , by which God vseth to heale a soule being thus diseased ?

Minist.

Ioh. 3.5 . Hee hath a secret working for that present vnfelt by the Patient , yet afterwards fully reuealed .

Scholler .

But , in such a narrow pinch , howe may wee iudge of that secret working ?

Minister .

Psal. 51. Luc. 15.18 . 2. Cor. 7.11 . First , by that griefe wee haue for grieuing of our God . 2. By that desire wee haue to bee reconciled with God ( for still the more grieuous that the torment is , so much the greater will desire of reconciliation bee , and the hatred to sinne : Rom. 4.18 ) 3. By that hope wee haue aboue hope , against our feeling , looking vnto Gods free promises , with assurance that hee will come , with this resolution , that though hee delayed his comming vntill our last breath yet for all this , that wee would waite for him .

Schol.

When Gods children cannot feele , Isa. 8.17 . should they measure their estate according to their feeling , beleeuing that God so accounteth of them , as for the present their conscience witnesseth ?

Minist.

No.

Schol.

Why so ?

Minister .

Because none may measure the fauour of God by their present tentations : seeing , feeling is a false Iudge ?

Scholler .

Yet when one hauing sufficient knowledge , walketh in all the means so much as may be , and can for all this haue no assurance or feeling of remission of sinnes : is not this lamentable ?

Minister .

It may bee so for a while , but it is with such , as with those who haue a bad stomacke : who though they cannot make vse of their prouisions of knowledge for the present , Psa. 119. ●2 . yet when their appetites returne , they find better vse of it then euer before .

Schol.

God ( we know ) promiseth to giue those who delight in him their hearts desire . Psal. 37.4 Yet we see , they haue it not alwaies in spirituall things , as true ioy ; feeling assurance of his loue . &c. How doth he then fulfill his promise ?

Minister .

Psal. 51.4 It is most certaine , the breach is alwayes on our part ; for such looke aside on other worldly matters , and not directly vppon GOD , making him their sole delight , Psal. 104 29. suffering their corruptions beare sway : and then it is iust with God , to take away for a time their feeling ; for hee seeth , if such had not sometimes a dead heart , they would haue a proud heart ( which is worst of all ) therefore hee leaueth them for a time .

Schol.

But they gladly would be freed from both .

Minist.

Our hearts yet are so deceitfull , Psal. 119.71 . that God sees we could not escape the latter , but by vndergoing the former .

Schol.

What then should such thinke of themselues ; who for some yeeres together , find lesse feeling in prayer , ioy in all good duties . &c. Then in the former times , although they vse the meanes ?

Minister .

Such thinke too hardly of themselues , Why nouices in Christianitie haue much feeling . Psa. 77.7 , 8 , 9. oftentimes without cause razing the ground-worke of their Election : And calling all the pledges of Gods former fauours into question : which indeede they should not doe , but rather gather so many more as they can . For , though they thinke that they had better feelings at their first conuersion , yet it is not so : ( if for the present they stick close vnto all Gods meanes ) for their first feelings were in a great part , rather suddaine passions then grounded comforts : but after they come to haue any true conflicts with their soules , the mud of the flesh is more purged away , and all things are more sound then at the first .

Scholler .

Yet you know it is written , that the righteous in their olde age shall be fat and flourishing , bringing forth fruit : Psal. 92.13.14 . what shall some say then , or thinke of themselues , when they find a decay in their memories , &c. Deadnesse in their affections ? &c. Though they may not call their election in question ; may they not feare some strange iudgement ?

Min.

Psal. 44.17.18.19 20. No surely : for ( perhaps ) then they may flourish most of all in humility , holinesse , patience , experience , and such like graces , when they want those stirring and hote affections . Neither ought we to looke for such strength of memory and liuely operatiue actions of grace , in age , in sicknesse , in great sorrowes and tentations ; as at other times in yong yeeres free from such assaults . Neuerthelesse , in such times God giues graces most fit for those times ; as in age , grauity , ability to giue good counsell , to speake from experience , &c. So that though the aged Christians haue not alwayes most life and feeling , and stirring grace : yet are they better seasoned then young souldiers : ( as the Prophet speaketh . Psa. 86 . 1● . ) Giue thy strength vnto day seruant : so haue they a great deale more of Gods strength to walke with : yea , the greatest measure thereof at their most neede : which if wee should attaine vnto too soone , it would make vs proud and secure to say with the rich man , Soule take thy rest , thou hast enough for many yeeres . Luke 12.19 . And therefore as Hounds doe hunt best when they followe the sent , not the sight ( for then they runne a madding , ready like to breake their neckes , ) so aged Christians , though they follow by faith , and haue lesse feeling in sense , yet doe they goe on more strongly to heauen , then such who runne all vpon their sense .

Schol.

How commeth it then to passe that Gods children are so addicted vnto feeling ? so mourning when they haue lost the same ? yea , so troubled , that they imagine all is gone for euer ?

Minister .

Iust as a pricke of a pin , or some other distemper in one part of the body , doth so vexe vs , that wee for the present are so grieued with the same , that wee forget that strength and health which is in the rest of the body : so the feeling and sense of Gods loue , Cant. 5.6 . being for a while lost , doth so dampe with the sorrowe thereof all other graces in the soule , that for the present wee can discerne none , and so imagine all to bee lost for euer .

Schol.

What maketh Gods children so to relye vpon feeling ?

Minister .

Certainly ( as I thinke ) because they remember not that it is written , 2. Cor. 5.7 we walke by faith and not by sight : and so their faith being weake , by reason they are not well clothed with their spirituall armour , hauing forgot their consolation , no maruaile they stagger and reele to and fro , Heb. 12.5 hauing lost the touch of that hand which had wont to guide them . So that I say , it must bee want of faith ; the strength whereof appeareth most in the least measure of feeling .

Schol.

Wherefore then doth God giue vnto his children , such a measure of feeling at their first conuersion , yet afterwards withdraweth the same ?

Minist.

Euen as we see we may lead a little child when he is young whither we will , with apples and such like toyes : Heb. 5.13 so are wee ( being babes in Christ ) led by feeling at our first conuersion ; then we are altogether for rewards : at which time if GOD made vs not better offers then the world , we would forsake him , and cleaue vnto the same . Matth. 15 22. But ( with the woman of Canaan ) to hold out in repulses , without feeling to gather strong arguments to mooue GOD , againe and againe , argues a strong Faith . Againe , Christians haue ordinarily more feeling at first , because then euery thing is new vnto them , receiuing more from God then they looked for . Neither are our prayers then so much vnderpropt with arguments as with feelings , then we come with simple sutes , thinking God loues me , and therefore hee will heare me . Psa. 116.1 . ( As little children vse to come to their Parents : they bring no forcible reasons ; but I pray you Father . &c. Giue me such a thing ; neither doe their Parents expect any , but are well content ( yea glad ) to heare them aske at first . But when processe of time makes those feelings ( by vse ) not to seeme so new , and so not so sensible : God hiding his face ; and feeling decaying ; then doe they beginne to lay about them with their knowledge , to labour for strong reasons in their prayers , Heb. 5.14 Exod 32.11.12 . & 32.12 . Psal. 40.10.11.12 . Psa. 31.22 . to seeke how to mooue God best : by his nature , promises , and former mercies . And then indeede ( whatsoeuer wee thinke ) is the best growth in faith and al goodnes , which after the storme is past , Gods children can see and reioyce at , yea , and liue vpon the store a good while after , hauing those prayers which they made in their deepest anguish , as the best pillars of their assurance of Gods loue .

Schol.

Why doth God for the most part so long delay to giue comfort and feeling vnto his children ?

Minister .

Not like vnto some Physicians and Surgeons , who with needlesse delayes put their Patients to extraordinarie paines : Mat. 9. & 15.23 . but for their good , to make them spend prayers , whereby they are alway gayners : the paines whereof is but the crossing of the flesh , which the more it is tamed , 1. Cor. 9.27 . the better it is for them .

Schol.

What then should one doe when hee hath long attended without any comfort or feeling ?

Mini.

When the soule would most willingly despaire ( because of the sense of sinne , Psa. 71.14 . Iob 13.15 Iob 19.23 24.25 . terrour of conscience , and Gods absence ) then beleeue most , lay surer hold then euer vpon the promises of the mercy of God in Christ .

Schol.

How can one say that he beleeueth , not finding in him the fruits of Faith , which are prayer , comfort , peace , and holinesse .

Minister .

2. Cor. 5.7 Psa. 36.3 . Faith and lacke of feeling may well stand together ; yea , and great doubting : and hee who beleeueth most , and feeleth least , is hee who glorifieth God most : for , when we feele , wee possesse ( as it were ) a beginning of that which shall be in heauen : we liue now by faith and hope , Rom. 8.24 25. not by sight and feeling .

Schol.

But how should the conscience in the meane time rest , since feeling is no competent Iudge ?

Mini.

Build vpon that rocke , Math. 16 18. against which the gates of hell cannot preuaile .

Schol.

What is that ?

Minist.

To sticke close vnto Christ , and vnto the vertue of his death and resurrection , remembring the iustifying blood of Christ , the satisfying blood of Christ , the meritorious blood of Christ ; the comfortable resurrection of Christ Iesus : Iob 29.24 . Mat. 9.13 . And that hee came not to call the righteous but the sinners vnto repentance ; that he came for the sicke and not for the whole ; that he biddeth all laden and weary sinners come vnto him ; yea and all such who are a thirst , Mat. 11.28 . Reu. 22.17 . Isa. 1.18 . Ezek. 33.11 . to come vnto the waters and drinke freely : assuring them that though their sinnes were red as scarlet , yet that hee will make them white as the Snow : as also he himselfe hath sworne , that as he liueth , hee desires not the death of a sinner ; but rather that hee should turne from his wickednesse and liue : promising , that he will neither breake the bruised reed , nor quench the smoking flaxe , Matt. 12.20 . Isa. 61.1 . Mat. 10.20 . Isa. 61.1 . Luk. 15.4.23 . but will bind vp that which is broken , with the comforts of his Spirit ; will make whole that which is wounded , with the plaister of his precious blood ; and bring home the lost sheepe , reioycing also at the returne of the forlorne sonne . His loue also couers both the multitude of sinnes , and the sinner , with his owne shining righteousnesse ; Phil. 3.9 . Eph. 2.1 . he also quickneth and raiseth vp the dead soule that is stinking in the graue of sinne . And ( to be short ) he saith ; Rom. 9.33 . Rom. 8.1 . He who beleeueth shall neuer be ashamed , but shall be raised in that great day , with a glorious body , like vnto the most beautifull body of Christ Iesus , and shall neuer be condemned , but haue euerlasting life . This is the rocke I spake of , Psa. 61.2 . Psa. 27.5 . Psal. 32.7 and on this rocke must the soule anchor , when it is tossed betwixt the strong winds and deepe waues of sinne and euerlasting wrath . For blessed is he who beleeueth , though he neuer saw Iesus with his eyes . Ioh. 20.29 Yea suppose one neuer had any feeling of him , still waiting in hope and languor , L● . 3.24.25.26.27 31.32 . and resting vpon the loue and mercy of Christ Iesus reuealed in the word ; this is a sure ground to rely vpon ; that as God is trueth it selfe , Ioh. 3.33 . and 14.6 . Iosh. 23.4 . 2. Tim. 1.12 . so he will most certainly performe all his promises in his owne good time : being both mercifull and powerfull to performe whatsoeuer he promiseth .

Scholler .

Yet , why may not one , who doubteth of his Election , reply ? It is certaine , God is mercifull , true ; and powerfull , but what is that vnto me , seeing that I cannot perceiue in particular , that hee hath made a promise vnto me ?

Minist.

Isa. 43.10 11.12 . Isa. 40.13 25.26.27 28. First , I would haue such a party to assure himselfe , that this is but a iugling deluding Sophistrie of the diuell , to make any to prie into the decree of God , to see whether his name be written there or not , before he vse the meanes : for then this followeth , that because I cannot see Gods decree , therefore I will vse no meanes , all are in vaine : which temptation , if the Deuill can once settle , keeping such parties from the meanes , then he knoweth they be sure his owne . Next , I would wish them to remember , Ier. 3.31.32 . Gal. 3.28 . that the Lord is so aboundantly mercifull in making of his promises , that hee excludeth no sorts of persons , neither Iewe nor Grecian , bonde , or free , high nor low , rich or poore , but the righteousnesse of God through Iesus Christ is in all and vpon all who beleeue : Rom. 3.23 24. That there is no exception of persons , for all haue sinned , and are depriued of the glory of God , and are iustified freely by his grace , through the redemption made in Christ Iesus ; yea , 1. Tim. 1.15 . that Christ Iesus came into the world to saue sinners , whosoeuer they bee , excluding no sort , nor degree , from laying holde on life , much lesse any particular person . Rather ( then ) must one gather the quite contrary arguments against the Deuill and carnall reason : Eph. 2.1 . And thus returne their arguments : All Gods children ( for the most part ) who in former times haue beene called and enlightned ( when they were dead in sinnes and trespasses ) at their departure from Sodom , were not so curious as at first to prie into Gods decree , to knowe whether their names were written in the booke of life ; before they would vse the meanes : but they reiecting sense and carnall reason , did by degrees vse the meanes to their power ; and so by the constant vse of the same , and Gods blessing therewith , by little and little at length , found their eyes opened , their hearts softned , the whole man in part sanctified ; so attaining vnto the knowledge of his decree : therefore I will also vse the meanes ( rather obeying God then the diuell ) which though by and by they proue not effectually , yet I will waite Gods good time , Isa. 40.31 & who knoweth but at length I may speed as well as others ? Psa. 1 38.7 . 1. Tim. 1.13 . Matt. 9.13 . Iam 4.5 and 5.8.2 . Is. 53.4.5 Mat. 11.28 . And so againe , though I find not my name in the free Couenant of mercy , yet since it excludeth none by name , I will hope still , though I bee most sinfull ; yet Christ , he came into the world to saue sinners , he iustifieth all those who beleeue in him , how miserable soeuer they be , yet his righteousnes apprehended couers all their infirmities . But so it is , I am a vile sinner , laden and burdened with iniquities . Therefore I will beleeue , Phil. 3.9 . and my Lord will iustifie me ; and I will draw neere vnto God , and he will ease me ; I will apprehend and cleaue close vnto his righteousnesse , how vile and naked soeuer I be of my selfe : and thus I shall escape in the middest of all tempests . Isa. 55.8.9.1 Psa 8.47.8.9 . Eph. 3.20 For God ( if I be penitent ) is more powerfull to foregiue and heale my rebellions , then I am able to prouoke his anger . Now the ground of this consolation is the reuealed trueth of God , which is as sure as if we did see him in an extraordinary manner , both feeling and hearing him speake vnto the heart and eare , or rauishing vs in visions , as he did to Adam , Abraham , Isaack , Iaacob , Moses , the Prophets and Apostles , Act. 9.3 . or as vnto Paul out of heauen : Mat. 5.18 . for heauen and earth shall passe away , before any title of his word shall fall vnto the ground . Luk ● . 54 And hee who resteth vpon this word , out and beyond his feeling , he resteth vpon the arme of God ; and as God is true , shall vndoubtedly find deliuerance : Ioh. 3.33 . but he who measures the promises of God by his feeling , and thinkes that hee beleeueth not but when he feeleth , he sinneth grieuously ; for hee compareth all vndoubted veritie grounded vpon God ( which shall be performed in Gods good time , Rom. 3.4 . Heb. 10.23 . Isa. 33.6.7.8.11 . as certainly as God is truth it selfe ) with an vncertaine and vanishing feeling , which may faile vs , but the promises of God cannot . Hee therefore who measureth his faith by his feeling , deceiueth himselfe ; because , neither is it permanent , neither haue we any warrant of the measure , time , or continuance thereof : Isa. 59.16.7 . Isa. 63.5 . seeing the Lord commeth when hee will , and as he will , as he seeth to be most for his glory and our good , euen in our most need . And as for the chiefe grounds of faith , there is no neede to goe vp vnto heauen to seeke for them , neither to digge downe vnto hell to find them out : for ( as Moses speaketh ) the word of truth is neere into vs , our eyes see it continually , our hands handle it , our eyes see it , our eares haue the same read and preached vnto vs . And hee that beleeueth in his heart ( as the Scripture speaketh ) that Iesus Christ is dead and risen againe , Rom. 10.9 confessing him also with his mouth , shall be saued .

Schol.

What maner of working is that which the Lord worketh with the soule , when he reuealeth himselfe vnto it ?

Mini.

First , he remoueth darknesse , Eph. 5.8 . Act. 26.18 . Act. 2.37 &c. terror , and that which presseth downe , and doubting . Next , hee powreth forth vpon the soule . 1. A sensible light 2. A perswading light . 3. A comfortable light .

Schol.

Explaine your meaning in so saying .

Minister .

I meane this , Rom. 5.5 . that when God worketh with the soule , hee will powre out the light of his Spirit vpon the same , shewing clearely vnto the party , that he loueth him , and through loue hath chosen , redeemed , and in heauen will crowne him . This light bringeth ioy vnspeakeable and glorious . 1. Pet. 1.8 . Phil. 4.7 . 1. Cor. 2.9.10 . This light bringeth that peace of God , which passeth all vnderstanding : And during this light wee feele that which the eye neuer saw , the eare heard , neither can enter into the heart of man to thinke of .

Schol.

How should we trie in such an experience , whether that light we feele be the true light or not ?

Minister .

First , we must trie how the soule was disposed before that light came . Next , try what sort of feeling we haue in that light . Lastly , wee must marke what stampe it leaueth in the heart , and how we are disposed after feeling .

Schol.

What maner of disposition should be in the soule before that light came ?

Minist.

A darkenesse , deadnes , Eph. 21. and 5.8 . Act. 2.37 Deut. 28.65.66 . and senslesnes , with torment , at sometimes , doubting and terror : a sensible absence of the power of the holy Ghost , either to comfort or sanctifie .

Schol.

Doth euery man feele this estate ?

Minist.

No.

Schol.

Who then are they who feele this miserable estate of the soule ?

Minist.

None in a manner but the children of God .

Schol.

How may one know when the sight of his miserie is wrought by the Spirit of God ?

Minist.

Because it is an effect of his working . Act. 2.37 .

Schol.

Shew me that .

Mini.

It is a light which must shew vnto vs our darkenesse , Eph. 5.13 . and it is a presence which maketh vs to feele and see an absence .

Scholler .

Yet goe on , perswade me I intreat a you more fully thereof .

Minist.

Phil. 3.6 . Looke then first into the experience of the Saints of God . Saint Paul saw not himselfe , vntill God called him , yea he thought himselfe without reproofe . Next , let any one who is called looked vnto his owne experience ; Rom. 7.9 . and he shall see there was a time when he had no feeling of that miserable estate . Now when wee shall find a change , nature cannot be the worker therof : for Nature hath not that light to discouer vnto vs our misery : Eph. 2.1 . Rom. 1. we are dead in sinne by nature , and blinde also : howe is it then possible for a dead man to see or feele ? so that it must needs be a light , surpassing a naturall light , which sheweth vnto vs our miserie . Againe , if it were onely nature which discouereth vnto vs our misery ( seeing Nature retaineth still her owne naturall operations ) what is the cause that there was a time when wee did neither see our selues nor our misery ? for if the sight of our miserie were naturall ; wee euer would haue seene the same . So because it is of Grace , blind Nature could neuer shewe the same : Rom. 8.26 therefore the sight of our misery is by the speciall working of the holy Spirit .

Scholller .

But Cain and diners other wicked men did feele their owne miserie : howe may wee discerne betwixt their sight and that of Gods children ?

Minister .

The sight which wicked men haue of themselues , and their miserie , it commeth after some euill deede done , being guilty and thus conuicted of the crime by their naturall conscience . Next , Isa. 33.14 Gen. 4.13.14 . they see the punishment and only therefore tremble . Further , their feare is for the punishment onely , as Cains was : as also they feele not with any continuance the miserable state of their soule to striue against it , to subdue it vnto true remorse : neither can they see the wickednesse of their heart , or truly desire to haue it renewed or brought vnder a heauenly sense of Gods loue and fauour .

Scho.

Shew vnto me also , how seeth the child of God his miserable heart ?

Minister .

The chiefe thing the child of God lookes into , Isa. 63.17 Psa. 51.10 . is the heart . Next , he feeleth the euill disposition thereof . Further , he is grieued with the sense of the same . Then he thirsteth to haue it made better , rather then to obtaine the whole world , and all the pleasures thereof . Gal. 3.17 . There will also be still a strife ( at the least ) in his desire and will . Lastly , at sometimes Gods child will feele his heart made better then vsuall ; that is , Isa. 61.10 hee will feele the hardnesse , blindnesse , vnquietnesse thereof somewhat abated : and light , softnesse , and peace , in place thereof . So that , when the presence of God is in the heart . Gods childe feeleth it ; when it is remooued , he discerneth it . For the truely wicked feele not a hard heart , neither know they what a soft heart meaneth . It is therfore onely peculiar to the Childe of God , to bee able to discerne rightly of his owne misery and Gods mercy .

Schol.

But what if one doe still feele nothing but hardnes of heart and blindnesse of minde : as yet not being able to perceiue a change ?

Minister .

First , he must trie whether that sense of hardnes he feeles be the worke of God , seeing there was a time , when hee had not this sense : Next , marke if hee bee pleased with that estate , or rather gladly would haue it made better ( if possibly it might bee ) though it were but like vnto smoaking flaxe : Isa. 42.3 . Mat. 5.6 Remembring that promise ; Blessed are they who hunger and thirst for righteousnes , for they shall be filled . Further , hee must warily marke , whether at any time he is able ( how weakely soeuer ) to speake , intreat , and pray vnto God , Isa. 38.14 for mercy to haue the heart softened , &c. None can make vs to pray in any measure , saue the Spirit : yea although there be but a sigh vnto God , Rom. 8.28 it is surely wrought by the Spirit . Then see , if after prayer , phil. 4.07 . or in prayer , hee hath euer obtained any ease or rest . Lastly though he obtaine no ease , yet let him looke if hee would gladly haue a soft heart in some measure ( howsoeuer weakely relying vpon the word ) hoping that God in his owne good time will come ; ps. 40.1.2 . therefore waiting in patience .

Schol.

What learne we hence ?

Minist.

First , that the sight of our selues commeth not of our selues , but of God . 1. Cor. 11.12 . 2. That we are in a blessed and happy estate , when we haue a sense and feeling of our miserie , Math. 5.3 being displeased therewith , and desiring from our heart to haue it remooued . 3. That in such an estate , Mat. 13.16 . Luc. 10.24 . wee are those with whom GOD is now a working , if wee be able to discerne betwixt a soft and a hard heart : betwixt the light of the Spirit and the darknesse of nature . 4. That when wee obtaine but some piece of desire , and sometimes some little grace to pray , with a little hope , reposing vpon the word of God , that albeit to our feeling God is not neere vnto vs , Mic. 7.9 . yet that in his owne good time hee will come againe : so that as truely as I feele an absence , desiring his presence , hee will as surely satisfie our desires , letting vs feele his blessed presence . Lastly , Hes. 14.8 . Isa. 42.3 . though wee bee but as bruised reedes and smoking flaxe , hauing nothing to boast of either of holines or feeling , as the least of all Saints ; yet that God will neither breake off our longing , nor quench out desire . And so that finally we are in the state of grace , notwithstanding all hellish tentations .

Scholler .

How should wee trie whether that be the true light or not , which in the time of feeling is felt ?

Minister .

If wee marke in the time of feeling , wherewith the soule is filled .

Schol.

What then filleth the soule ?

Minister .

An vnspeakable power which transformeth the minde , with a sensible presence of that great light , Rom. 8.36 making the soule to exult and rise vp in ioy , rest in peace , and triumph in perswasion .

Schol.

Whereof is the soule thus perswaded ?

Minister .

Of the loue of God vnto vs in Iesus Christ , in our election and redemption ; that he hath loued and giuen himselfe for vs : Iohn 3.16 so that by him being saued from condemnation , Eph. 2.4 . Rom. 8.1 . and 17. we shal be crowned with him in glory for euermore .

Schol.

Who worketh this perswasion ?

Minist.

The Spirit of God , which searcheth the deepe things of God .

Schol.

Haue not Gods children that sense at all times of this perswasion ? 1. Cor 2.19 .

Mini.

No.

Schol.

When is it felt then ?

Minist.

At sometimes onely , or when it pleaseth him to reueale himselfe , for his owne glory and our comfort , Isay . 54.7.8 . according to his owne good will .

Schol.

Haue not all the children God a like measure of feeling ?

Minist.

No.

Scholler .

What if all ones lifetime he neuer haue felt any such sense as you speake off ; may bee therefore conclude that hee is one of those , in whom the holy Spirit dwelleth not ?

Minister .

That followeth not that hee should reason thus : I feele not , nor euer felt the ioyes of the Spirit , therefore hee is not within mee ; and I shall neuer feele the same . This is a false conclusion . The holy Spirit may be in one ( as it was in a whole Church ) euen then when hee feeleth handnesse of heart , terrours , Lam. 3.18 and doubting . Was not the Spirit of GOD in those Saints , who doe complaine , and demaund of GOD thus . O Lord , why hast thou made vs to erre from thy wayes , Isa 63.17 . and hardened our heart from thy feare ? Was not the holy Spirit also in the Prophet Dauid : 1. Sam. 27 1. Psa. 31.22 . who suffered the terrours of God from his youth , with doubting of his life ?

Schol.

Yet declare what that stay is , which should vphold one in such a tentation ?

Minist.

First , to looke vnto God , next vnto our owne heart .

Schol.

What is to be considered , concerning Gods part ?

Minist.

First , Rom. 8.28 that all things ( as the Scripture speaketh ) worke together for the best , vnto those who loue God : Next , that GOD commeth when he will , Mat. 10.30 . chiefely in our most neede . 3. That God hath all the haires of our head numbred , so as nothing commeth to passe , without his gracious prouidence : and thus must we assure our selues , that it is his blessed will to hide himselfe from vs for a little . Isa. 54.7.8 . Exod. 34.6 . 4. Wee must remember , that GOD is mercie and wisedome it selfe ; and that mercie moueth his Maiestie to giue his presence : but wisedome directeth that presence , as hee thinketh most expedient to his glory and thy good . So that he is but foolish , who fretteth in impatiency , 2. King . 6.33 . because God commeth not vnto him at his pleasure , seeing hee ( who is wisedome it selfe ) knoweth best his owne time . Lastly , Deut. 8.3 16. Iam. 1.2 Psal. 40.19 . we must remember , that Gods will in thus leauing vs , is to try whether without feeling we can in faith beleeue his promises , resting and waiting patiently vpon him in humility vntill he come .

Schol.

What should bee considered concerning our owne heart ?

Minister .

Cant. 3.1.2 . Psal. 10.1 Psal. 42 First , to marke if we find a want of Gods presence , discerning an absence . 2. We must marke whether this absence doe grieue vs . 3. Marke whether wee hunger and thirst for his presence . Psa. 84. ● . 4. Wee must be sure that either we vse the meanes of the word and prayer , or at least , haue a desire to the same ; suffering others to doe for vs , that we are not able to doe . Isa. 8.17 . Isa. 25.9 . Hab. 2.3 . Last of all , we must trie whether we haue resolued to waite in hope , resting vpon his promises in patience , with a constant desire vntill he come .

Schol.

But seeing the Saints of God haue not still a like measure of feeling , shew ( as neere as you are able ) what is the greatest measure of feeling they find in this life , and the least measure they attaine vnto .

Minister .

The greatest measure is , when one is rauished with an vnspeakeable presence of God , so that the senses of the body are not felt , 2. Cor. 12 1.2 . but ouercome with that fulnesse , which then the soule receiueth , as Paul was rauished : Reu. 1.10 . Act. 10.3 . or by an extasie of reuelation and visions , as befell vnto Peter and the Prophets : or when the presence of God is felt in the word , either read or preached , or in prayer , that it filleth the soule with an vnspeakable ioy , and a wonderfull peace of conscience , Act. 4.31 . which none can vnderstand , but hee who feeleth the same . Againe , the least measure which the Saints feele , is either vnder terrour , or in the times of peace .

Schol.

What is the least sense which the soule attaineth to vnder terrour ?

Minister .

The estate of the party must be considered , if he hath beene effectually called or not .

Schol.

What is the disposition of the child of God vnder terrour , who hath neuer beene called , but for the present is a Patient in the act of calling ?

Minist.

Bitternesse , doubting , terrour in the feeling of sinne & wrath ; yet there is a kinde of weake desire , Act. 16.29.30 . with a hope ( although weake ) raised by the holy Spirit to wait for better .

Scholler .

In such an estate how is the soule supported ?

Minist.

2. Cor. 12.9 . By a secret and powerfull presence of God , although for the present it be not felt .

Schol.

What is that which maintaineth this presence ?

Minist.

Grace to seeke grace , grace to languish for grace , Ier. 17.7 . and grace to waite in hope vntill God come .

Schol.

If the child of God haue beene called , Mic. 7.8.9 . and haue tasted how gracious the Lord is ; what is his disposition vnder terrour ?

Minist.

He is possessed either with a blinde terrour , or with a terrour proceeding of guiltinesse .

Schol.

What doe you call a blind terrour ?

Minist.

When one is smitten with a confused feare , not knowing the cause , nor wherefore .

Schol.

What is the disposition of the child of God , in such an estate ?

Minist.

The soule is stupified , Psal. 77.3 Lam. 3.15 . Psal. 77.5 dashed , and amazed ; almost deuoured and swallowed vp with the feare . Next , there remaineth a certaine memorie of the presence of GOD once felt . Lastly , the soule is secretly supported by the Spirit of God to waite ; so that for all this it despaireth not finally .

Schol.

But what if the feare proceed of guiltinesse ?

Minist.

1. Sam. 7.6 . Hos. 6.1.2 . Lam. 1.22 . Psal. 4.1 . First , God giueth grace to pray for remission of sinnes . 2. Hee melteth the heart for offending of him . 3. When we cannot sorrowe with teares , there will be languishing sighes . 4. The remembrance of by-past experience , yeeldeth some comfort . Lastly , ( though at some times scarce there be any hope felt ) yet the soule will waite for comfort .

Schol.

Shew then , what is the least measure of feeling , which the childe of God hath in the times of his peace .

Minist.

Isa. 63.17 Lam. 1.18 . A sense of the hardnesse of his heart , which hee cannot possibly get softened : a sense of impenitencie , infidelity , blindnesse of minde , deadnesse of Spirit ; Lam. 1.13 . an inhabillity to striue against the heart , and the euill disposition thereof , with any spirituall battell ; Ibid. 1.16 . and 5.17.18.19 . onely there may remaine some weake desire of a better disposition : a small kinde of discontentment , with the present estate of the soule : with nowe and then some heauy faint stollen sighes , looking vp vnto GOD for some helpe .

Sch.

What is the cause that God will haue his Saints to feele such terrors and stings of conscience ?

Minist.

First , Psa. 51.3 that they may know that sinne is bitter and fearefull . 2. That they may vnderstand that God is angry against all sinne , Lam. 3.39 . and hath treasures of euerlasting wrath , ready to bee powred out vpon impenitent sinners . Heb. 12.1 3. That thereby the Saints may learne to hate and detest sinne so much the more . Iud. 23. 4. That they may resolue to followe after holinesse , striuing to eschew the garment spotted with the flesh . Psa. 116.1 . 5. That so much the more deerely they may loue Christ Iesus , who hath washed and redeemed them from their sins , and that most terrible wrath which burneth for euermore .

Scholler .

What is the cause that God will haue his Saints to feele hardnesse of heart , and the miserable estate of their soules ?

Minister .

First , to make them vnderstand , howe barren , dead , filthy Lepers they are by Nature , through the corruption of sinne . 2. That in this feeling of themselues they may be humbled , Psa. 51.5 and truely acknowledge their miserie in shaming and condemning themselues ; Ezek. 36.31 . & 20.43 . that God in such a sensible confession may be glorified . 3 To make them the more gladly and ioyfully long for the comming of Christ . 4. That when they doe feele , they may learne to discerne how precious a heauenly presence is : so euer thereafter , so much the more carefull to entertaine the same , Cant. 3.4 . and more thankfull for all manner of comforts . 5. That the Saints may knowe and vnderstand , that albeit they finde sometimes GOD working within them , as indeede they doe : yet that the strength of corruption is so great , that it quencheth these sweete and holy feelings ; as also that wee may know our weakenesse and infirmities to bee such , whilest wee walke in this Tabernacle of clay , that wee are not able to retaine a constant spirituall presence . Last of all , 1. Cor. 13.14 . Psal. 51.13 . that we may afterwards pitty and be so much the more merciful vnto others in the like estate .

Scholler .

What may we learne heereof ?

Min.

First , that one sense and feeling is not enough , but God in mercie must multiply feeling after feeling , and grace after grace . Next , that wee should long to bee freed of this body of sinne and death , Phil. 1.23 to bee cloathed with our heauenly husband in glory : 2. Cor. 5. 1. Cor. 13.126 . there immediatly to see the face of God , there to feele an euerlasting presence without any absence .

Scho.

Is it possible , that God can be in the heart , when we feele the hardnesse of our hearts ?

Min.

It may be so .

Scho.

How may that be knowne ?

Minist.

Psal. 32.3 Psa. 38.3 . First , by the feeling of the euill : 2. By the extreame sorrowe , heauinesse , and discontentment for that euill disposition . Psa. 63.17 3. By that remaining desire , to haue the soule truely touched with a sensible presence of Gods holy Spirit : with a desire to striue , when we are not able to striue .

Schol.

What manner of stampe leaueth this light in the heart ( being nowe departed ) in the time of hardnesse of heart ?

Minist.

Psa. 61.20 . First , it confirmeth and setleth the soule to rest vpon that God whose presence was once felt . Next , it maketh the soule still bolde to draw neere vnto God . Further , Psal. 77.5 6. the memorie of that former presence , bringeth comfort in tentation , because wee haue felt such light , as hath sanctified and renewed the minde , will , and affections . Againe , Psal. 51.10 . it maketh a man meruailous humble , to hate sinne , to loue holinesse and righteousnesse ; to make choice of God , to bee his sole pleasure and delight , as possibly he may : to loath this present life , Phil. 1.23 and the pleasures thereof : to long to bee dissolued to bee with Christ : To walke as a stranger in this world : to haue his conuersation in heauen , by faith and hope , as the heire and Sonne of God . The remaining stampe of this light also , maketh the childe of God reioyce when he seeeth God honored ; Psal. 119.136 . and contrarily , exceeding sorrowfull , when he seeth him dishonored .

Scholler .

What is the cause that this small remaining light hath or can haue such a stampe and effectuall working ?

Minister .

Because this light once shining in the soule , draweth it so neere vnto God , and God vnto it , letting it see and feele clearely in that light , that it is beloued of God : which when the soule once by a strong apprehension feeleth , Psa. 27.8 . 1. Ioh 4.19 . Rom. 5.5 . it answereth God with a sweete loue againe : so that this sense of the loue of GOD once shed abroad in the heart , perswading , comforting , and sanctifying the same , acquainteth the soule with God : so that neither can he forsake the same , or it finally forsake him : Ier. 32.40 remaining alwayes sad ( at least ) when he is grieued : ioyful when he is glorified , either in mercy or iustice .

Schol.

Is it possible for the childe of God to fall into such hainous presumptuous sinnes , as wicked sinners doe ?

Minist.

It is possible .

Schol.

What is the cause thereof ?

Minist.

Because that the same vilenesse is in the Nature of the Childe of God , 1. Cor. 6.10.11 . Eph. 2.3 . Tit. 3.3 . 2. Chr. 33 9.10 . &c. which is in the prophanest Reprobate .

Scholler .

I grant the Child of God before hee be called effectually , may goe on for a while in as euill a course as any Reprobate . But can the Child of God who hath beene effectually called , fall from his feeling and holinesse , in such sinnes as maketh the Reprobate damned for euer ?

Minist.

Most certainly he may .

Schol.

How are you able to confirme your iudgement ?

Minist.

In place of light , Psal. 51.10.11 . hee may be couered with darkenes : In place of feeling and perswasion , there may come deadnes & doubting ; in place of ioy , terror : for softnesse of heart hardnesse ; in place of holines , much prophanenesse .

Schol.

Iob 3.11.12 . Iob 6.4.9 . psa. 40.12 . 1. Kin. 11.4.5.6.7.8 Explaine your meaning in so saying .

Minist.

It is plaine , that there was in Iob terror and doubting . And in the Prophet Dauid , sense of wrath , and grieuous feares of wrath . And in Salomon a strange and fearefull declining from good , and a wonderfull practise of euill .

Schol.

Can the child of God altogether loose the comfort of feeling , and be oppressed with terror ?

Minist.

Yea truly , and that so farre , that the sense of sinne and the wrath of God , will ouer-burden the soule : as Dauid testifieth , when hee saith : Thy hand was heauy vpon mee day and night , Psa. 32.4 . & my moisture is turned into the drought of Sommer . And againe , There is nothing sound in my flesh , Psa. 38.3.4.5 . because of thine anger , neither is there rest in my bones because of my sinne ; for mine iniquities are gone ouer my head , and as a mighty burden are too heauy for me . My wounds are putrified and corrupt , because of my foolishnes . My reines are full of burning , and there is nothing sound in my flesh : yea hee further testifieth that the indignation of God lay vpon him . Againe he saith , Psa. 88.7.16 . Thy indignation goeth ouer me ; and thy feare hath cut me off .

Schol.

Yet declare further , how far may the Childe of God be cast downe ( feeling of Gods absence ) being in continuall vexation by the apprehension of his anger , yet continuing the Child of God ?

Min.

First , the Child of God may be driuen to such an extremity and narrow pinch , that ( to his feeling ) God hideth his face from him ; the Lord reiecteth his soule , Lam 3.8 . and when he roareth , crying out , that he shutteth foorth his prayer . Next , to his sense & feeling , he will feele the God of heauen to be his enemies , pulling him in pieces , causing the arrowes of his quiuer to enter into his reines , filling him with bitternesse , and causing his soule to be farre from peace . Againe , the Childe of God , to his feeling , may through the affliction of his soule , be at the brinke of despaire , and at the point of death : yea and from his youth suffer terrors , Psa. 88.15 . doubting of his life . Lastly , the Child of God through the manifold tentations of his soule ; will be so deiected , that when he prayeth , his spirit will be full of anguish and vexation , Psa. 77.8.9 . and agony , thinking that God hath either forgotten to bee mercifull , or that hee hath shut vp his tender mercies in displeasure : that hee hath ouerthrowne and destroyed him on euery side : that being gone , Iob. 16 . 7.8.9.10.1● 12. &c. God hath kindled his wrath against him .

Schol.

Can the Childe of God after he hath felt terror become so senselesse , that he will bee hardened from the feare and awe of the maiestie of God ?

Minist.

He may , Isa. 63.17 as the Prophet Isaiah testifieth , when hee saith , Why hast thou made vs to erre from thy waies : & hardned our hearts from thy feare ? as also experience of the Saints of God in all ages witnes the same .

Schol.

How farre may the Childe of God after his effectuall calling runne riotously in prophane loosenesse ?

Min.

First he may stray and fall away in his affections of loue and hatred . Secondly , Reu. 2.4 . Reu. 3.15 . hee may loose the reines in outward actions .

Schol.

How may the Child of God degenerate in his affections ?

Minist.

First his loue and obedience may grow cooler vnto Christ Iesus , Reu. 2.4.5 his hatred likewise of sinne may be diminished : & the loue of righteousnes be remoued a little ; and yet remaine the Childe of God . As we see in Dauid , Mat. 26.7 . a man after Gods owne heart , and Peter , Christs deare Apostle , who thus for a while did fall away in their affections .

Schol.

What are the degrees by which the Child of God commeth vnto this disordered riot and loosenesse in his affectiones ?

Min.

Iam. 1.14 . Psal. 32.3 4. Heb. 4.12 13. First , he suffereth the presence of God to goe foorth of his heart ; and the minde to be blinded . 2. Hee leaueth off seriously either to seeke God , or to mourne for his absence . 3. The vaile and snares of hardnesse of heart , thus commeth vpon him . 4. The heart becommeth senselesse and dead . 5. The party thus lying open vnto tentation vnarmed , sinne deceiueth , with the enticements thereof defiling the affections , perswading them to fulfill the lusts of the flesh . 6. The sense of heauen and of hell become strangely decayed . And lastly , there may well abide a light to conuince and conuict the conscience thus defiled , but no power to resist sinne in the act .

Schol.

What should wee learne from hence ?

Minist.

First , Heb. 3.12 Heb. 3.12 15. hs. 32.9 . to beware we loose not our peace and communion with God . 2. To shun hardnesse of heart , and blindnesse of minde . 3. Not to suffer the conscience to be senselesse without feeling , but euer to retaine a sight and sense of sinne , and the terror of Gods wrath for the same : with some measure of remorse and godly sorrow . 4. To be watchfull , Heb. 5.13 . that the vile bewitching pleasures of sin , benumme not the conscience , making it consent vnto such abhominations : for if we so doe , the strength of sinne will ouercome vs ; and by the righteous iudgement of God we shall fall into some great danger , which although it bring vs not to hell , 2. Sam. 12.11 . shall be a staine in the conscience , and as a thorne in our side all our life long .

Schol.

Is it possible for the Childe of God to fall into such grosse sinnes ; as those who are ordained vnto destruction ? the sinne against the holy Ghost excepted ?

Mi.

2. Sam. 11.11.4 . Nothing more certain : he may fall into the same sins , and yet be no cast away . Esau a Reprobate was a fornicator : Ge. 19.23 Gen. 9.21 Matt. 26.70 . Gen. 4● . 15 . Dauid an Elect did commit adultery . Lot an Elect was ouertaken with drunkennes & incest : so also was Noah with wine , Peter an elect denied Christ , and Ioseph did sweare by the life of Pharaoh : so that he hath no freedome ( if Gods spirit be absent ) more then these , not to fal into such grosse sins : the sinne against the holy Ghost excepted . A discouery of the sin against the holy Ghost .

Schol.

What is the sinne against the holy Ghost ?

Min.

There are sixe names giuen vnto this great sinne . 1. It is called , Matt. 12.31 . Marke . 3.29 . Lu. 12.10 Heb. 6.4 . Heb. 10.20 . 1. Ioh. 3.16 . a sinne against the holy Ghost . 2. A blasphemy , an impious blasphemy , extreamely impious . 3. A sinne that neuer shall be forgiuen . 4. A falling away , an Apostasie . 5. A sinne against knowledge and conscience , in great light , in despite of the spirit of grace . 6. A sinne vnto death .

Schol.

Why is it so diuersly named ?

Mi.

Because God in his word hath beene pleased so to expresse the same vnto vs : yet , if we list to looke more neerely into the same , we shall finde sundry causes . 1. It is called , Matt. 11.31 . A sinne against the holy Ghost . Not in respect of the substance of the holy Ghost , for the essence of the three persons is all in one and the same God : nor yet in respect of the Person of the holy Ghost , for whatsoeuer is done against any one of the persons , is done against all three : but it is sayd to be done against the holy Spirit , because done against the immediate effect , worke , and office of the holy Spirit , to wit , against the shining light of the said spirit : this light is indeed an effect of the Father and of the Son , as well as of the holy spirit : yet it is said to be against the holy Ghost onely , because it fighteth against a speciall immediate worke of his , against that light and worke of grace kindled by him . 2. It is called a blasphemy , an impious blasphemy , extreamly wicked . Ma. 3.23 Mat. 9.3 . Mat. 12.32 . 1. Tim. 1.13 . There be diuers blasphemies , a blasphemy of men , a blasphemie directly against the Sonne of man ; a blasphemy impious , wicked , such as was Pauls blasphemy , which because ( as he testifieth ) it was not done wittingly , he was receiued into mercy , because hee did it ignorantly . But this sinne against the holy Ghost , is a blasphemy exceeding wicked ; surpassing his , because it is done with extreame despite against a manifest conuincing light . 3. It is called a sinne which neuer shall be forgiuen not from the nature of the sinne , Luk. 12.10 . as if there could bee any surpassing Gods mercy ( for a finite creature is not able to commit that sinne , which an infinit God in mercy is not more able to pardon ) but it is saide to be irremissible , because there is no mercy appointed for it , because there is to repentance to be giuen to such a one , and such a one shall neuer beg for mercy . Yea I may further adde , that the fury of such a one who committeth this sinne , is so great against Christ , that suppose he might haue mercy by repentance , yet hee would not haue it . 4. It is called a falling away or an apostasie ; because it is not only a simple Apostasie , of a part , Heb. 6.4 . or for a time , nor yet an Epilepsie , or a Spirit of slumber , but also a totall , Hb. 20.6 finall Apostasie . 5. It is called , a sin against conscience and knowledge , with great despight against the spirit of grace : there is no man but hee sinneth against knowledge , & conscience . So these Pillars of the Church , Peter and Dauid ( before him ) sinned , with many more . Note . Yet all without despight : therefore take away despight , malice , and extreame despight , and so long , 1. Ioh. 5.16 . there will be no sinne against the holy Ghost . Lastly , it is called a sinne vnto death , because all sorts of death doe follow it , corporall and spirituall , first and second , temporall and eternall .

Schol.

Where doth this greatest sinne chiefely make residence , in these who commit the same ?

Minist.

In the heart and minde .

Sch.

How may it be iudged of there ?

Minist.

By sixe properties or effects , three in the minde , and three in the heart .

Schol.

Declare which be they ?

Minist.

In the minde it is done against all sorts of light , 1. Against the generall light of all the powers of the mind . 2. Against the particular speciall light of the conscience . 3. Against the spirituall light , that light of the spirit , word and grace . Secondly , in the heart . 1. It must bee done willingly , with a full consent ( as the Apostle speaketh . Heb. 10.28.29 . ) For if wee sinne willingly , &c. 2. There must be malice in it : as ver. 29. where such a one is brought in despiting the spirit of grace , &c. 3. There must be the extreamitie of malice in the same ; because such a one treadeth vnder foot the Son of God , and trampleth vnder , the blood of the New Testament , as if it were dogs blood : crucifying Christ vnto himselfe , and making a mock of him ; all which are actions of despite , and extreame desperate malice .

Schol.

What principall qualitie must he needs be endowed with , who can commit this sinne ?

Mini.

He must haue a great light and knowledge : for then it is properly said to be committed , when a mans illumination is so great , that hee cannot bee ignorant ( though he would ) what he doth , and yet for all this , will wittingly and willingly of a desperate malice , oppugne , impugne , Note . Christ and his Truth more and more , persecuting the same with finall obstinacy , to that end onely to withstand & despit him : Iob. 6.70 . so that then they become of a diuellish nature , or rather very diuels : for still the further one wadeth into this sinne , ( vntill the consummation thereof ) the more hee partakes both of the knowledge and malice of the diuell : As the Pharises . &c. Of all others the worst : for some there were who knew Christ in his cratch , some sucking his mother very yong , some nailed on the crosse : others againe , could not know him , no not in the greatest light and glory of his miracles . A 3. sort he had to doe with ; who knew him clearely by the light of the spirit , and of his wonderful works : & yet malitiously spake and did against their knowledge , blaspheme , scoffe , and mocke the Sonne of God ; and these were the Pharises , whom falling into this blasphemy against the holy Spirit , Christ reprooueth and threatneth .

Schol.

To how many sorts of people is it incident to commit this sinne ?

Minister .

As I take it , to two sorts onely .

Schol.

Which be they ?

Minister .

First , such who hauing giuen their names vnto Christ , taking vpon them a profession of him and his truth , yet in the time of tentation doe make defection , continuing in the same , vntill they fall into an vniuersall Apostasie , so perfecting this sinne . 2. There hath beene an other sort , who knewe the Truth clearly , by a generall , speciall , spirituall , conuincing light , nor taking vppon them the profession therof , nor the names of Christians : who not-withstanding that they were indued with a great light of the Truth ; yet did with all theyr might in great malice impugne the same , persecuting with great obstinacie Christ and his members : such were the Pharisies . Of the first sort , who made defection , wee read of Alexander the coppersmith , Iultan the Apostate , 2. Tim. 1. Porphyrie , &c. Of the other as I haue saide were the Pharisies . For they knew that an vncleane spirit coulde not worke a true Miracle : seeing euery true Miracle must bee wrought by an infinite not bounded power ( the whole power of Hell beeing limited ) which is onely of God : therefore to ascribe such Miraculous works to Belzebub an vncleane spirit ( derogating the glory of the Sonne of God , and taking away the fruites and efficacy of the Spirit ) was in them as vilde and pernicious a blasphemie as could bee : 2. Thess. 2. Since all the diuels in hell ( their power beeing ioyned ) are not able to worke one true miracle : for by them Christ was declared to bee the Almighty God manifested in our flesh . Iustly then were they condemned of blasphemy against the holy Spirit , Note . because their sinne had in it no infirmity : but was altogether of obstinate , setled , well-aduised malice : whence from them this sinne hath the name of blasphemie ; as from the first sort of Professours ( who haue made defection ) it is called Apostasie .

Schol.

What doe you call , or how doe you define this Apostasie from the trueth ?

Min.

It is not an Apostasie from a naturall , morall , or ciuill trueth , from a trueth in these outward things , ( for which men so striue ) but it is an Apostasie from a supernaturall trueth , from a trueth concerning our euerlasting saluation , and the liuely faith in Christ Iesus . 2. It is not onely a particular Apostasie , from any piece or parcell of this Diuine trueth , but it is a generall Apostasie , from the whole word of his trueth , which wee call the Gospell , and consequently , a manifest defection from the liuing God , who in Christ Iesus was manifested in our nature . Neither is it a partiall defection with a part of the soule onely : with the minde or heart onely : but it is a totall defection of the whole soule : yea , not only of the whole soule , but also of the whole man , both soule and body . 3. It is a finall defection , a defection without recouerie , Heb. 6. such an Apostasie as Heb. 6. is called a falling away : so that whosoeuer falleth truly into this sin , falleth away without recouery : yet men doe not come vnto this vniuersall Apostasie all at once , but by little and little , and processe of time : for first , they chase away and banish their whole light ; they waft & make shipwracke of conscience ; they desperately harden their whole hearts , vntill they become as it were incarnate diuels , Sathanized in a wonderfull manner , vntill they match Beelzebub himselfe in their desperate despite and malice : so that there is no sinne which maketh a man so spitefully to detest Christ , as this sinne ; yea , with such extreame hatred , that although he might , hee will receiue no benefit of his Propitiatorie and Expiatorie sacrifice . Note .

Scho.

What is the cause that this sinne is so seuerely punished ?

Mini.

Amongst other causes , because it is so free of infirmity & suddaine fits and passions ( which other sins are not free of ) and so full of desperate malitious well-aduised malice , scraping forth all light , banishing all conscience , fighting against the heauens so farre , that because it cannot attaine vnto Christ ( who now in Heauen sitteth at the right hand of the Father , in all glory ) it vndertaketh to bee reuenged vppon his true members , the militant Church vpon earth : which ( so farre as it can , it persecuteth , oppresseth , and by all meanes rooteth out : so that it is iust with God in his righteous iudgement , to haue decreed , neuer to giue repentance vnto the same .

Schol.

By what steppes or degrees doeth this sinne ascend to the height of impiety ?

Min.

By foure steps it ascendes , or rather descends towards Hell . 1. It maketh a man doe actions against knowledge and conscience ( and that without infirmity , vsuall in other sinnes ) falling from the Faith of Christ . Next , it maketh them to goe on forward in the same continually , vntill they make their partiall defection a Totall , their particular a generall , and their generall , a finall Apostasie . Then , further , it maketh a man diuellish , malicious , despitefull , to grow in malice against Christ and his members , more and more . Lastly , if ( neere finished ) it bee the sinne against the Holy-Ghost indeede : It maketh a man violently breake foorth in all sorts or fearefull and terrible persecutions : in all kinde of blasphemies , and grosse visible actuall sinnes : all murthers , burnings , oppressions , Witcherafts , Sorceries , Exterpations , finally , and what not ? to that end onely that it may resist , oppose , and despight , and fight against the power , effect , graces , and conuincing light of the Spirit .

Scholler .

May not one who in GODS sight and decree is chosen vnto life , seeme to beginne to fall into this sinne , and yet bee called backe both from preceeding therein , and finishing the same ?

Minister .

2. King . 21.1 . As I take it , he may : for wee know Manasseh , the Sonne of good Hezekiah King of Iuday , ruling in Ierusalem , the place of Gods glory and worship , in the midst of a glorious Priesthood , many hundred yeeres olde : ( whereof he could not be ignorant ) did notwithstanding abhominably sinne , and seeme to goe on in the finishing of this sinne for a long time ; ouerturning and extinguishing ( to his power ) Gods worship , building againe those high places which his Father had cast downe and abolished ; making a Groue , and worshipping the whole hoast of heauen , building Altars ( contrarie to Gods commandement ) in the house of the Lord , and in the two vtter Courts thereof , for the whole hoast of heauen ; causing his Sonnes to passe through the fire , giuing himselfe to witchcraft and sorcerie , to vse familiar Spirits and Southsayers : setting vp the Image of his Groue in the house of the Lord : filling and causing Ierusalem to swimme from corner to corner with innocent blood : finally , exceeding those exceedings sinnes of the Amorites , yet no cast-away , but at length proued to be the child of GOD for all this . Ios. Ant. lib. 10. cap 1. Iosephus also thus writeth of him . Hee was so impudent , that hee spared not to pollute the very Temple of God , the Citie and the whole Countrey : for making his entry in despite of God , he slew afterwards all those who were vertuous men amongst the Hebrewes , and though hee had no want of Prophets : yet so it is that he killed euery day some : so that Ierusalem was ouerflowne with blood , &c. Thus farre wee see one went , and was by the mercy of GOD called backe againe . Wherefore no poore Christian ( howsoeuer sinfull ) not comming neere the sinnes of Manasseh ought not to thinke hee hath committed this sinne : yet is it good for all to flye all sinnes : chiefely , those done with deliberation , against light , knowledge , and conscience : for wee know , the further that euen Peter himselfe went in Caiaphas Hall , hee swore and forswore , denying Christ so much the more : but it was a great mercy to be called backe againe : for which , let all in their feares wish and pray .

Schol.

What in the meane time must comfort & vphold poore fearefull soules ; who imagine to haue committed this sin , therefore forsaking all meanes ?

Minist.

In my iudgement , a better information of their iudgements is of great consequence to helpe to sustaine them ; for though wee yeeld for a while to all they affirme , yet if they say , that they could wish that they had not so sinned , certainely then , they haue not thus sinned ; or if they feare to bee , or fall into this sinne , they shall surely neuer commit this sinne . Further , such persons must bee demaunded of ; whether they be come vnto that despite against Christ , that they would trample vpon his blood vs vpon the blood of a dogge ? whether their impious blasphemie be such , that ( with the Pharisies ) they doe call him Belzebub ? whether those forgoing propertie , of this sinne haue beene in them : viz. a touched heart , a taste of the powers of the word of trueth , a taste of the powers of the world to come , to bee partaker of the Spirit ( whence all such who affirme that their former actions , and seeming graces , haue onely bin hypocriticall lip-labor , are excluded from possibility to haue committed this sinne ) whether they haue fallen quite away from their religion ? whether they haue renounced their faith in Christ ? Whether they haue impugned & oppressed the knowne trueth ; yet persisting therein with resolution still to goe on therein ? Whether they haue fallen against knowledge and conscience ? whether there bee no infirmitie in their falls ? what long time it is since they haue so sinned ? whether or not as yet they may bee reclaimed ? Whether now they obstinately persecute Christ in all his members , so farre as they are able ? Whether they runne not with a high hand , in all manner of grosse actuall sinnes and rebellions ? Whether their wickednes be such , that ( vnto their power ) they draw others into the same excesse of riot with them ? Whether their disease hath bin , and is , onely in blasphemies of the minde , and then , it is not , nor so long can bee this great sinne , which bursteth forth ( as is prooued ) in store of all manner of grosse abominable actions ? whether if Christ were now amongst vs visibly ; they would set to their hands , and help to crucifie him again ? Whether their temporall be turned into a final Apostasie ? ( which is only a time for the whole Church to iudge thereof . ) Finally , whether they be transformed ( in a manner ) into the very diuell ? So partaking of his light knowledge , malice , and diuellish nature : all which properties to bee in them , none but by aduice of the diuell ( in the furie of a strong tentation ) will dare to affirme , so that by tha time these questions haue beene pressed ; and their contrarie , lying , shifting , Sophisticall answeres , obiections , and euasions refuted and discouered , it is likely by the grace of God and the other meanes , that the fury of the temptation will diminish , and their iudgements be somewhat enlightened : Since it is a trick of the diuell in temptation ( chiefely when he is ayded by melancholly ) to make our least sins our greatest , and our indifferent sins , the sin against the holy Spirit . Therefore now to conclude this point , all such poore sinners , who either feare to haue committed , or to commit this sin , not hauing the fore-named properties ( for some , or a fewe of them will proue nothing ) may cheere vp their faint-ding spirits , and lift vp their feeble falling hands & weake knees , making straight steps vnto their feete ( as the Apostle speaketh ) least that which is halting be turned out of the way . For their sin is farre , farre , farre : and not neere this most fearefull extreamely impious blasphemy , vnto which repentance is denied : farre from this finall Apostasie and wilfull malicious sin , against knowledge , and the conuincing , coole , well-aduised light of conscience : Farre , farre , & not neere this sinne vnto death , called , The sinne against the holy Ghost : and therefore may , and ought boldly to vse all the holy meanes , appointed of God to attaine the assurance of saluation .

Schol.

But to returne to our former purpose , how commeth it to passe that the children of God fall into such grieuous sinnes ; grace by the holy Ghost being begun in them ?

Mi.

Because they nourish not the grace of God , Eph. 4.29 30. but suffer the power of sinne to ouer-rule them .

Schol.

After what manner doe the degrees of sinne growe vpon the Elect ?

Minist.

First , the minde is blinded the will peruerted , and the affections corrupted with the desire of the pleasures of sinne . 2. The graces of the holy Spirit are quenched by the entertaining of worldly lusts . 3. The inward restrayning grace being away , Rom. 7.22.23 . and so the heart defiled with vncleannesse , the members of the body ( which are now become the weapons of vnrighteousnesse ) hauing no power to resist , doe yeeld and fulfill the will of the flesh .

Scholler .

What may wee learne from hence ?

Minist.

Rom. 7.7 . 1. Thes. 5.22 . Iude. 23. Gen. 3.3 . & 39.10 . First , to take good heede , and beware of the first motions of sinne . Next , warily to entertaine grace , both in flying all occasions of wickednesse , and entertaining all holy exercises ; thereby preuenting hardnesse of heart , blindnesse of minde , and deadnesse of Spirit . Further , Rom. 7.24.25 . to haue a continuall battell against the vildnesse of our inward lusts . Lastly , although the flesh refuse to fight : yet to be constant , and neuer giue ouer striuing if it were but with one sigh vnto God , from the sense and burden of corruption .

Schol.

What is the disposition and state of the childe of God , when he sinneth in the afore-said manner ?

Mini.

He is senselesse either of the ioyes which he once felt , Psal. 51 . 10.11.1● . or of the terrours wherewith his soule once was pierced , because hee hath quenched the Spirit . Next , Reu. 3.1.2.3.4 . the loue of sinne preuaileth against that loue which formerly he had of God . Then the heart is hardened ; in which , although there abide a memorie of wrath , yet there remaineth no terrour to be as a bridle to curbe and restraine sinne . Reu. 3.15 16.19 . Further , there is a sluggish vnwilling carelesnesse , in performance of all spirituall excercises : he hath then no pleasure in prayer , reading or hearing of the word , &c. Last of all , those small sinnes which before hee made conscience of , he will neither account so much of them , nor of greater sinnes , as before hee did of euill thoughts .

Schol.

What is the cause heereof ?

Minist.

First , an inward desertion of the Spirit : Next , the tyrannie of the flesh in the lusts of it .

Scho.

What causeth the Spirit of God to withdraw himselfe ?

Min.

Ep. 4.30 . Sinne and impenitencie .

Scho.

What maketh the affections to be thus vile ?

Minister .

First , a distaste of the meanes of Grace . 2. Pleasure in vnrighteousnes .

Schol.

Doeth the childe of God sinne as freely , and as senselesly , as the wicked and reprobate ?

Min.

Before he be called , he may .

Sc.

But after effectuall calling , will he sinne as freely and loosely without conscience as the wicked ?

Minist.

As concerning the vnrenewed part .

Sch.

How is it possible that the childe of God being effectually called , can fall , seeing he hath the Spirit of God .

Minist.

By reason of the weakenes of grace , and strength of corruption . Gal. 5.17 Then because the child of God suffereth the heart to goe loose , Pro. 4.23 . without laying any imposition and burden vpon the same , either of terror or inward strife , by holy exercises of the minde , or outward lawfull imployments of an ordinary calling .

Scho.

What necessitie is there of this burdening the heart .

Min.

Because the heart is neuer idle , but in continuall motion : Matt. 15.19 . Gen. 6 5. therefore when we ouercome it not with good things ( it being now bent vnto all euill ) or when in striuing wee are not equall vnto it : It ouercommeth vs , making vs to fall shamefully .

Schol.

Doth the childe of God for all this sinne so freely , that he escapeth in the meane time vnchallenged ?

Mini.

Rom. 2.15 No , for in the time of his sinning , hee hath a reprouing accuser within him .

Schol.

What in this doth the renewed part ?

Minist.

It will not suffer him to take his full swinge in him , but hee is displeased with it : Esa. 30.21 . It admonisheth , but is not hard : It opposeth it selfe , but hath no force to controle , command or restraine , but is ouercome by the olde flouds of filthinesse of the vnrenewed part : And thus it lyeth as it were smoothered , drowned , & quenched : and so the Spirit commeth to be grieued .

Scholler .

Now tell me if the child of God can fall after that hee hath receiued great comfort ?

Minist.

He may , for Peter after that he was ouershadowed on the Mount did fall grieuously , denying and forswearing Christ . And also afterwards , when hee had receiued a farre greater measure of the Spirit , Gal. 2.13 did not only dissemble himselfe , but also drew Barnabas in the same hypocrisie .

Scholler .

Can the childe of God after that hee hath beene heauily cast downe with terror fall againe ?

Minist.

He may : so Ezechias , Isa. 39. ● 6. 1. Chr. 2 1. after he had bin greatly terrified , did fall ; so did Dauid in numbring the people .

Scholler .

Why suffereth the Lords his Saints to fall thus ?

Mini.

First , to teach him that standeth to take heed least he fall . Secondly , to shew vnto the Saints their owne weaknesse . 1. Cor. 10 12. 3. To teach them to entertaine and cherish God carefully in their hearts . 4. To make his children earnest in begging the grace of sanctification ( yea aboue the grace of feeling ) that their election may bee confirmed so much the surer vnto them thereby .

Scho.

Doth the Lord suffer his Saints after they haue fallen , to sleepe in sinne ?

Minist.

Not alwaies , but in the end he wakeneth them .

Schol.

What is the first thing which God worketh in them at their wakening ?

Minist.

Gen. 42.21.22 . He worketh in them , first a sight : secondly , a sense of sinne : lastly , a feare of punishment .

Sc.

What maner of sight worketh he ?

Minist.

2. Chr. 34 27.28 . First , he letteth them see the hainousnesse of their sinnes in hauing offended so glorious , dreadfull and terrible a Maiestie . Then hee aggrauateth their sinnes so much the more , in that it was against the light of conscience and feeling , after their effectuall calling : Ier. 31.18 19. therefore the wrath of God to be so much the more incensed against their sinne . Lastly , he sheweth them to be guiltie , and by their owne confessions , Ezek. 36.31 . iudge and condemne them to be worthy of hell fire .

Schl.

What manner of sense is that the child of God hath being thus wakened ? Psal. 88.2 3.4.5.6.7 8.

Min.

First a sensible torment : Next , an absence of the holy Spirit , and his sinne standing vp betwixt him , and the mercy of God .

Scho.

What maner of torment is that which he feeleth ?

Min.

The torture-racking conscience drawing him before Gods tribunal , accusing , conuicting , and condemning him , beginning to be a terrible executioner , in vexing and tossing the soule , with the intollerable sting of an vnspeakeable wrath .

Schol.

What in the meane time doth the soule in such an estate ?

Minist.

It suffereth vnder intollerable weights and burdens , doubtings , Psal 88.15.16 . heauy and conflicting battels , not being able to find any issue . Psal. 3.4 .

Schol.

What manner of feare is that which the Child of God hath being wakened ?

Minist.

Psa 71.9 . Psal. 143.7 . A feare of eternall reiection from God . Next , a feare that his effectuall calling ( which he once imagined to be good ) was but counterfet . Further , a feare that the holy Spirite will neuer come againe either to comfort or sanctifie him , in that measure he formerly enioyed it . Psal. 51.11 . Lastly , a feare that either his sinne will not be forgiuen him : or at least will bring some great shame and punishment vpon him .

Scho.

In this estate what is the disposition of the Child of God towards sinne ?

Minist.

Iob. 39.37.38 . and 42.6 . He wisheth from the bottome of his heart hee had not so sinned . Next , hee hath indignation at sinne , not so much for the torment he feeleth , as that he hath offended so good and gracious a God . Yea , hee abhorreth himselfe for his sinne .

Sch.

What learne we from this manner of wakening of Gods Saints ?

Minist.

First , that God will not suffer his children to sleepe for euer in their sinnes . Next , that sinne hath a most terrible , fearefull countenance . Lastly , Gen. 42.22 . that though sinne lurke for a while , and seeme pleasant to the taste , yet it bringeth with it the extreamest sorrow in the world : yea , if God but waken any for an euill thought , it prooueth more fearefull , then all the torments in the earth .

Schol.

Which be the sinnes that trouble the child of God most ?

Min.

Those sinnes which he committeth after his effectuall calling .

Schol.

But , will the Lord suffer his children to lye still thus vnder terror and doubting ?

Minist.

No.

Schol.

What , and how worketh he in his Saints , after that in this manner hee hath beaten them downe ?

Minist.

Ier. 31.18 19. Ezek. 36.31 . Za. 12.10 11.12 . First , he softneth the heart in a bitter sorrow , in the abundance of the Spirit of prayer and mourning , to poure out the heart before him with many teares and strong cries . Next , by degrees in processe of time , he poureth out , first a hope , then a sense and perswasion of the remission of sinnes : clensing the soule from guiltinesse , through his most pretious blood , all-sufficient merites and satisfaction , being apprehended and applyed by faith , which he then increaseth and strengthneth to see and lay hold vpon the promises of life . Psal. 143.8.9.10.11 . Then , hereupon he bringeth comfort , and more assured perswasion vnto the soule , confirming and setling the weary and troubled heart with the spirit of peace . Lastly , he giueth the trembling soule a free accesse vnto his countenance , Heb. 4.16 . Rom. 8.15 . Gal. 4.5.6 with boldnesse to draw neere vnto the Throne of Grace ; and crie Abba , Father . So that marke how fearefull it was before of his dreadfull Maiestie , and how it was perplexed in doubting of his loue , it will now find him a thousand times more comfortable and more sweete in powring out of his loue ; and the sense thereof , by the Spirit of adoption , and ioy of the holy Ghost .

Sch.

What fruits bringeth this foorth .

Mini.

In respect of God , the child of God will loue him better then euer hee did before . Psa. 116.1.2.3.4.5 6. &c. The Lord will also bee most pretious in his eyes : and the promise will bee as meate and drinke vnto the soule . Next , in regard of sinne hee will hate and abhorre it more then euer hee did , and will bee very warie of the deceitfulnesse thereof , that it snare and entice him not in the like manner againe . Iob. 42.6 . Further hee will abhorre himselfe in regard of sinne , accounting of himselfe as of the most base and miserable wretch in the world . Lastly , he will labour instantly , Iob. 31.1 . in season and out of season , to make a couenant with the eyes , the tongue , and all the members of the body , watching also diligently ouer the heart and affections that , as in former times , they riot not in licentiousnesse .

Schol.

Yet , I would know , whether one feeling the bitternesse of his sin and mourning for the same , & hauing a sense of the forgiuenesse thereof , with a full purpose neuer to do so anymore by Gods grace : if yet for all this , hee can fall into the same sinne againe .

Minist.

Yea certainly in some sort .

Schol

How so .

Minist.

First , because in men there is a predominant sinne of naturall inclination , which hath more power ouer a man , Heb. 12.1 then any other sinne : which cleaueth as close vnto him , as the skinne of his body . This sinne for the most part leadeth , and ouer-ruleth a man : well it may be that with much strife , sorrow , mourning , and with many teares hee may obtaine grace to see , hate , striue against it , Rom. 7.25 . and in part to slay it , but doe what he can , hee will hardly get it altogether abolished . Againe , because Sathan the cruell enemie of our saluation , still prouoketh the childe of God chiefely with the inticements of that ouer-ruling sinne , working after this manner . First , he watcheth diligently for an opportunitie to catch vs , Lu. 22.31 when we are not vpon our guard , or when ( being carelesse ) we thinke and footh our selues that we haue sufficiently ouercome and maistered such a sinne , and that we shall not be troubled therewith any more . Then , 2. Co. 2.11 hauing thus at vnawares surprised vs ( wee being vnarmed and not able to resist ) his inticements ( ayded by our inward foes ) reenter into vs againe by degrees : so causing vs to fall by little and little . For , first hee casteth a faire smooth vaile ouer the predominant sinne of naturall inclination , making it either ( if it be possible ) to appeare no sinne at all , Rom. 7.13 or at least to be but a small , light , trifling thing and not out of measure sinnefull as indeede it is : after which ( frailty not being able to resist ) the affections are defiled , inflamed and set a fire , with a loue to the inticing obiect of seeming delight : which being done ( the flesh and carnal reason now bearing sway ) hee neuer leaueth vntill he cause the Childe of God to fall into the same sinne againe ; vnlesse the Lord by speciall Grace sustaine him .

Schol.

What mooueth that cruell enemy to assault Gods children in that terrible manner ?

Minist.

The hatred which he hath , first , against God , and then against man because of God . Next , because aboue all things hee would gladliest haue one to fall away , who hath obtained Grace : for this he thinketh is his glory , to disgrace the worke of the holy Spirit in vs ; and to cause the name and holy religion of God to be blasphemed : As also that hee may bragge ( if it were possible ) of his victory ouer the power and grace of God . And further , because there is rooted in him an vnsatiable desire of the destruction of all the creatures of God , 2. Pet. 5.8 but especially of his Elect children .

Sc.

What lesson ariseth from hence ?

Minist.

First , Psal. 97.10 . Psal. 30.22 . to take no truce with sinne , because this cruell enemie entreth vnto the soule thereby : for dallying with sinne is as it were a doore for him to enter in vs : the soule then being the place of his residence . La. 3.40 . 2. To labour diligently and narrowly to finde out all our sinnes : chiefely that predominant of naturall inclination . 3. We must labour to be in a continuall battell alwayes with all our sinnes , giuing them no rest , nay not so much as suffering an euill thought to enter into our minde with peace , but to suppresse , pursue and crucifie it presently , by lifting vp the heart vnto Christ , & striuing against it Fourthly , to be sure that we repent vs of all our sinnes , truely , as often , and so many as possibly wee can remember , Psa. 32.5 . crauing for those wee cannot call to minde ; and as our eyes are opened , by which we see more and more , to be sure we purge all out , conceale nothing from God : so making a cleane conscience . 5. To be at a continuall battell with all our euill affections , pressing them downe with a continuall remorse and sorrow , with faith in the obedience , merits , 1. Cor. 16 13. death and resurrection of Christ Iesus . 6. To watch continually and beware that the strength of sinne on a sodaine inflame not so the powers of the soule , 1. Cor. 16.13 . that they breake out like fire in the whole man . 7. To be sure aboue all things we continue a most earnest constant fight against our predominant sinne , being warie as we loue our life and peace , that we suffer not the least motion thereof to enter in our soules , because this ( aboue all other sinnes ) is the traytour that will soonest deceiue vs , vnder shew of friendship . For if we suffer the thoughts thereof to encroach vpon vs , it will passe our power to restraine the same ; vntill ( to our extreame sorrow ) it haue burst forth in action . Further , to labour to fill the heart , both with the word , Rom. 7.11 and with a sense of our continuall guiltinesse , because we drinke iniquite continually , Col. 3.17 . like vnto water : endeauouring therefore to let the feare of God so possesse the soule , as to terrifie it from euery little sinne whatsoeuer , remembring also continually the excellencie of that euer-glorious Crowne prepared for all those , who with a true ( though weake ) endeauour ( according to grace giuen ) striue for the same , Heb. 12.1 with patience , running that race which is set before them , least with the damned they burne in hell-fire for euer . Ps. 51.17 Rom. 7.18 19. Then , to labour with all our might to keepe a broken and contrite heart , soft and humbled , not only for the euill we do , but also for that good wee should haue and doe . Further , to bee familiar with God in prayer , labouring so to settle the heart , that we may be more and more acquainted with him . In which we must marke what our disposition is before wee pray , what comfort wee haue in prayer , and how wee are disposed after prayer : when if we find no comfortable presence or sense of his loue ; wee must looke backe vnto our former actions since last we receiued comfort , viewing what Ionas causeth this tempest : Ion. 1.8 . which found , Tit. 2.13 . wee then must neuer giue ouer , vntill by a sound repentance we haue purged the heart therof . Lastly , to endeuour ( whatsoeuer the world thinke ) still to keepe a sorrowfull and lowly heart , Tit. 2.13 . longing for his blessed Maiestie vntill he come : when we feele him present , blessing him for the same , and diligently retayning him by faith and a good conscience .

Scholler .

Seeing the Lord hath all grace in his owne hand , and both biddeth vs be holy as hee is holy , and hath power to make vs holy : What is the cause that hee suffereth his deare Saints to fall sometimes againe and againe into the same sinnes which they hate , being sorrowfull for them , and desiring earnestly to leaue them ?

Minist.

To exercise their faith and repentance , Iob. 42.6 . and humble them least they should grow proud . To make them loath this present life ( in regard of sinne ) when they behold and feele themselues thus snared against their wills , Phil. 1.23 to long for that life where they shall neuer sinne any more : but serue their God willingly , perfectly , and constantly for euer and euer .

Schol.

May any one then conclude that he is vnder the eternall terrour of Gods wrath reprobated , when he feeleth an absence of God , a presence of sinne after remorse and true for sorrow falling into the same sinne againe ?

Minist.

No.

Schol.

In such an extreamity , what must then vphold ?

Minist.

Three things . 1. To looke vnto that which God worketh in vs : 2. To looke diligently into the nature of God . 3. Vnto the examples of the Saints .

Schol.

What should be obserued , concerning GODS working in vs ?

Minister .

First , that seeing we consist of diuers contrarie parts , renewed and vnrenewed ; that there may bee in the renewed a misliking of the euill , that we may say with Saint Paul : Rom. 7.15 Vers. 20. It is no more we , but sinne , which reigneth in vs doing the euill . Vers. 19. So againe , The thing which I hate , that doe I , and the good thing which I would , that doe I not . Next , we must be sure , that so often as we fall , wee must immediatly flye vnto GOD by repentance , to obtaine new remission and pardon , not delaying the time , least ere wee be aware , deadnesse and hardnesse of heart steale vpon vs , seeing he who is vnfit to day , shall be lesse fit to morrow ; remembring there-withall , least Sathan ( who warcheth but an opportunity to drowne the soule in perpetuall sorrow ) ( suggest some lye or slaunder vpon the trueth of GOD : That the iust man ( as it is written ) falleth seuen times a day and riseth againe : Pro. 24.16 . and that when a sinner repenteth him of his sinnes , from the bottome of his heart , Ezek. 133. Ezek. 18.21 . God will put away all his iniquities out of his sight . And further , that since hee himselfe ( the Law-maker ) in the Gospell hath commanded vs , to forgiue our brother not onely seauen times ; but also seauenty times , Luk. 17.3 a day ; not to doubt ( seeing hee is the perfect patterne and fountaine of mercie ) but that hee will put in practise his owne commaundement . Further , we must obserue , whether the falling into sinne , bringeth with it a new and more mortall hatred vnto the same sinne , with new exercises of faith ; so that looke how fast and often sinne assaileth vs , we be as busie labouring and thinking of new engines , with which wee may resist , destroy , and expell the same ; resoluing by the grace of God neuer to giue ouer , vntill wee obtaine victory ouer it : with a resolution to fight constantly against it , though GOD should humble vs with such a crosse vntill our last breath ; heere trying whether yet in this extreame sorrowfull estate ( we haue a secret hope ) with heauie , low , drowned , stollen sighes , that God will one day in his owne good time releeue vs ; we in the meane time retaining a holy humble iealousie ouer our selues : altogether relying vpon GOD , and mourning as oft as wee are able for strength against it : chiefely then , when we imagine all peace , the power and rage therof being quite subdued . Then also , we must marke , if our loue vnto God maketh also our loue vnto Christ Iesus to grow bold and violent ; so that we run vnto him with all our might , laying hold of him and his righteousnes for our life , with a vehement loue ( grounded vpon his nature ) which will not be put backe with whatsoeuer euer checkes : Mat. 15.27 . Cant. 8 1.2 . thus crying vnto him continually for a sense and feeling of the remission of our sinnes ( for those , vnto whom much is forgiuen , they loue much ) it being vnto vs a most sure token of forgiuenesse , when our soules are bound vp with a secret sweete loue vnto Christ Iesus . Lastly , we must take heede , and be sure , that we haue this disposition in vs , that because we haue so often found God so exceeding good and mercifull in forgiuing vs againe and againe , that ( if it were possible ) although there were no hell , yet for the loue of God onely , Psal. 26.3 we would abstaine from sinne and the occasions thereof .

Schol.

What should we looke to in the nature of God ?

Min.

1. Ioh. 4.16 . Ioh. 3.16 . Ezek. 36.22 . That he is mercy and loue it selfe , and through loue hath sent Christ to redeeme vs : and that hee looketh not vnto our vnworthinesse , but vnto his owne mercies . That as the pittifull Parents tender the good of their children in all chastisements : Psal. 103.13 . Heb. 12.10 . so doth God in all these crosses , procure the good of his Saints . That there be more mercies in God , Psal. 145.8.9 . then sinnes in vs . That as he is able to forgiue vs one sinne , so is he able to forgiue vs many hundred thousand sinnes , Isa. 1.18 . Luk. 17.3.4 . euen so often as he giueth vnto vs faith and repentance . For the Lord neuer bestoweth these graces vpon any , whom hee also therewith forgiueth not .

Schol.

What should we haue regard vnto , in the examples of the Saints ?

Minist.

First , looke how they haue fallen after grace obtained . 2. Consider how God hath freely forgiuen them . 3. Consider that they not onely obtained mercy for themselues , but that they also might be the examples of the mercy of God vnto others . Paul , he obtained mercie , that Iesus Christ might shewe vpon him all long-suffering , 1. Tim. 1.16 . for an example vnto all such who should in time to come beleeue vnto eternall life . And Abraham , Rom. 4.23 24. his faith was counted vnto him for righteousnes ; & it is written , not for him onely , but also for vs who beleeue in him , who raised vp Iesus our Lord from the dead .

FINIS .
A Prayer for the Distressed .

O Most mighty , most glorious , eternall , iust , holy , omnipotent , all-seeing , and euer-liuing God , who art full of terrible Maiestie in all thy workes , iust in all thy iudgements , yet most of all wonderfull in thy Christ : Since now it hath beene thy blessed will to send vnto thy poore distressed seruants this weake helpe , how to know , shunne , and iudge of thy wrath : Be graciously pleased also by the bowels of all thy tender mercies in thy Christ , to giue a blessing vnto the same , accompanying it with the powerfull working of thy meruailous Spirit : that thereby it may bee able to minister a word in due time to their wearie soules , effecting that for which thou hast sent it . And for the glory of thy Names sake , so remoue thou the darkenesse , blindnesse , ignorance , obstinacie and terrours of their minde , eyes , vnderstanding , will , and conscience ; that the abused powers of their soules , may no more bee stayed by any deluding fancies , from effecting their proper functions : To effect which , O be pleased thou boundlesse bottomlesse Ocean of mercie , for Iesus sake to remoue from before them that vaile which is drawne before , and spread ouer all flesh , that they may see and iudge of things inuisible : thus attaining to haue a good conceite of thee their most gracious and louing God . O , since all Nations are as nothing before thee , and in that they are , it is because thou callest things that are not , as though they were , ( thus causing them to be ) therfore but cal thou them , which in their owne eyes and feeling are not , and they shall presently be somewhat : for so long as their abused fancies present thee vnto them as their enemie , perswading themselues not to belong vnto thy decree , what can they doe but runne away from thee ? Therefore for thy mercies sake in redemption , passe thou by all their transgressions , onely looking through the all-sufficient merits of thy well-beloued Sonne vpon them , that thus their sins may not stay thy mercies . And giue them willing hearts to come vnto the place where thy honor dwelleth : that in thy good time the means may so soften their hard hearts ( by thy mighty assisting power ) that they may attaine vnto the Spirit of mourning and compassion , thus teaching them to lay hold vpon Christ ( that Altar of refuge ) for their life . And since Faith and Repentance are thy gift ; giue vnto them these graces for thy Christs sake , that so confessing their sinnes , they may call vnto thee for mercie , thy mercie by repentance ; thus giuing them assurance of remission of sinnes , that so remission of sinnes may giue them assurance of saluation . And for those who lye now as thunder-beaten vnder the terrour of thy wrath : O looke vpon them also in the multitude of tender compassion : heare them now speedily , when their spirit faileth , put their teares in thy bottle , and secretly comfort them with thy choice consolations , giuing them a liuely hope in expectation of their ioyfull deliuerance . In the meane time perswade their soules that they are thine , that furie is not in thee , that all these things shall worke together for the best vnto them . And , good Lord , so temper thou the seueritie of thy iustice and terrors of their consciences , that as thou castest them downe with the one hand , so thou wouldest raise & hold them vp by the other : as thou shewest vnto them the threatnings due vnto their sinnes ( and thereby the exacting rigour of thy iustice ) so open their eyes to see thy manifold free promises in Christ Iesus ; that they may apply the merits and vertue of his obedience , death , passion and blood , vnto their trembling soules . Oh , as thou art mighty to saue , so shew thy mighty power in confounding all their enemies ; in wrath remembring mercie . And grant vnto them for thy Christs sake , grace to be truely humbled vnder thy mighty hand , and draw neere vnto thee , that thou mayest raise them vp in thy good time : Vntill which time , giue them patience , hope , faith in thy promises , the Spirit of prayer , many comforters ; and in the multitude of thy exceeding mercies , accept of their faint and weake grones , sighes , desires , wishes and prayers , giuing a blessing vnto all their endeauours . And good Lord , of thy most exceeding rich mercies , for Christs sake , confound Sathan and all his suggestions in any of these thy children , by thy mighty and vnresistable power : & though thou suffer him to tempt , yet let him neuer ouercome them . But discouer thou the Tempter in his colours , that so ( discerning him to be the Father of liars ) they may no more beleeue his suggestions . And teach them all so to beleeue thee in thy word ( vsing the meanes of their saluation ) that in thy goodtime , they may finde peace of conscience , and ioy in the holy Ghost . And good Lord , because , if thou present thy selfe vnto them as a consuming fire , no creature dare approach the mount of thy Holinesse : O put off thy glittering sword for a while , and arme thee with all thy attributes of mercie , that so these poore soules may with boldnesse drawe neere vnto thy Throne , so confessing their miserie , and giuing thee praise of thy glorie , that thou mayest restore vnto them their peace . And blessed Lord , although thou come not vntill the fourth watch , yet come at last , and suffer them neuer to depart this life , vntill thou say vnto their soules , that thou art their euerlasting saluation . And in the meane time , although thou come not so soone as they call : yet vntill thou come , ( least Sathan deceiue them ) ouerthrow , aiminish , and delay all his fiery temptations , that euen by this they may know thou fauourest them , because this their enemy doth not triumph against them . And when thy good time shall bee , though now ( in their sight sense and feeling ) thou seeme to teare and rend the mountaines before thee , in such terror , as though thou eyther wert bent to destroy , or hadst neuer loued them : yet appeare thou ( for thy Christs sake ) at last in that still and soft voyce , wherein thou vsest to speake peace vnto thy children : so comforting them according to the dayes , wherein thou had afflicted them : that thus both the one and the other ( yea all of them ) may glorifie thy great name much more , by their conuersion and consolation , then euer formerly they dishonored thee , in the time of their sinnes , temptations , and former ignorance ; And that onely for Iesus Christs sake thy deare Sonne , in whom alone thou art well pleased : To whom with thee and thy blessed spirit , be all honour , glory , power , prayse , might , and dominion , world without end , for euer and euer , Amen .

Notes, typically marginal, from the original text
Notes for div A02762-e4490