the predominant sinne of naturall inclination making it either if it be possible to appeare no sinne at all 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 but especially of his Elect children Sc. What lesson ariseth from hence Minist First 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 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 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 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 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 and with a sense of our continuall guiltinesse because we drinke iniquite continually 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 with patience running that race which is set before them least with the damned they burne in hell-fire for euer 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 which found 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 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 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 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 It is no more we but sinne which reigneth in vs doing the euill 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 and that when a sinner repenteth him of his sinnes
and risen againe 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 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 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 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 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 Schol. Shew me that Mini. It is a light which must shew vnto vs our darkenesse 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 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 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 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 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 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 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 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 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 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 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 it is surely wrought by the Spirit Then see if after prayer 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 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 2. That we are in a blessed and happy estate when we haue a sense and feeling of our miserie being displeased therewith and desiring from our heart to haue it remooued 3. That in such an estate 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
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 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 an inhabillity to striue against the heart and the euill disposition thereof with any spirituall battell 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 that they may know that sinne is bitter and fearefull 2. That they may vnderstand that God is angry against all sinne and hath treasures of euerlasting wrath ready to bee powred out vpon impenitent sinners 3. That thereby the Saints may learne to hate and detest sinne so much the more 4. That they may resolue to followe after holinesse striuing to eschew the garment spotted with the flesh 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 and truely acknowledge their miserie in shaming and condemning themselues 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 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 â—â—ilest wee walke in this Tabernacle of clay that wee are not able to retaine a constant spirituall presence Last of all 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 to bee cloathed with our heauenly husband in glory 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 First by the feeling of the euill 2. By the extreame sorrowe heauinesse and discontentment for that euill disposition 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 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 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 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 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 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 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 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 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 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. 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
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 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. 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 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 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 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 honoured and feared Minist Then striue against your tentations 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 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 Minister Before wee passe any further let vs lay this infallible foundation that most certainly there is a God 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 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 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 dissolutiō 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 cōcerning 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 1. That great generall inward change which suddenly it makes in men when but some plaine sentences thereof are dropped into their hearts 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. 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 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 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 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