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 prouidēce cōming 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
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 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 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 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 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 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 heauy and conflicting battels not being able to find any issue Schol. What manner of feare is that which the Child of God hath being wakened Minist 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 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 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 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 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 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 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 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 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 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 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 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 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 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
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 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 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 A litterall knowledge which puffeth vp but neither humbleth nor sanctifieth Scholer Who hath this knowledge Minist 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 Schol. What manner of sorrow is this which wicked men may haue Minist A worldly sorrow which causeth death Scholler Wherefore is this sorrowe Minist Not for the right cause 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 that therby they might escape punishment onely Schol. Wherefore is such a desire naturall Minist 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 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 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 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 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 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 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 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. VVhat 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 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 That faith which is a iustifying before God Schol. who worketh this faith Minist The holy Spirit Schol. VVhat thing is that which the soule apprehendeth by faith Minist 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 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 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 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 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 The sorrow of the elect is a godly sorrow vnto life Sch. VVhy call you it a godly sorrow Min. Because it is wrought by God himselfe 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. VVhat kind of sorrow is the sorrow of Gods children Minist A bitter sorrow mingled with sweetnesse Sch. Are the children of God euer affected with this griefe when they are sorrowfull M. No. Sch. VVhat other disposition then haue Gods children
in their sorrow Miniis Bitternesse and a terror Sch. VVhence proceedeth this fearfull estate to their sense Minist Partly from a feeling of the absence of God 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 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 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. 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 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 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 Schol. In desiring heauen what should we chiefely respect Minister Not so much our owne ease 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. 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 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 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 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 and affections vnto his holinesse as a liuing sacrifice A strife also against all the pleasures and occasions of sinne 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. 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 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 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 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 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 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 some longer before their death as Cain some againe immediatly before their death as Iudas Scho. What kind of sense
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
testifieth when hee saith Thy hand was heauy vpon mee day and night my moisture is turned into the drought of Sommer And againe There is nothing sound in my flesh 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 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 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 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 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 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 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 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 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 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. 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 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 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 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. Nothing more certain he may fall into the same sins and yet be no cast away Esau a Reprobate was a fornicator 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 Schol. What is the sinne against the holy Ghost Min. There are sixe names giuen vnto this great sinne 1. It is called 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 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 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 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 or for a time nor yet an Epilepsie or a Spirit of slumber but also a totall 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 Yet all without despight therefore take away despight malice and extreame despight and so long 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 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 Christ and his Truth more and more persecuting the same with finall obstinacy to that end onely to withstand despit him 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 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 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 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
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 tiâ—â— 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 Psal 14.1 Isa 28.15 Isa 59.15 psal 73.12.13.14 1. Cor. 2.14 1. Cor. 2.14 Iob. 15. c. Iob. 20.5.6 Iob. 21.16 c. 30. Rom. 1.4 2. Cor. 5.3 Ioh. 5.44 Ioh. 15.5 Rom. 1.28 2. Cor. 3.5 Psal 58.11 Heb. 11.6 Gen. 1.1 psal 1.24 Psal 119 69.101.103 Psal 107.20 Psal 119.50 Ierem. 23.29 2. Cor. 10 4. Heb. 4.12 Psal 19.7.8 Ioh. 8.44 Psal 119.99 Pro. 1.23.24.25 c. Deut. 28 64.65.66 67. Isa 49.6 Isa 7. and 11. and 5â— 2. Thes 7.8 c. Mat. 11.13 Ezek. 36.26 Ier. 32.40 Gen. 48.3 1. King 2.2.3 c. Ioh. 4.24 Rom. 1.20 Psa 139.6 Isay 66.1 Gen. 15.1 Leui. 19.2 Deut. 6.4 Matt. 28.19 Gal. 4.8 Exo. 3.14 Reuel 1.8 Rom. 9.22 23. Eph. 2.4 5. Tit. 33.4.5 c. Gen. 2.18 Ezek. 18.4 Rom. 4.15 1. Ioh. 5.4 Rom. 6.23 Gen. 2.17 Rom 1.18 2.8.9 Isa 27.4 Ioh. 3.36 Rom. 1.18 Hos 11.9 Isa 64.5 Ephes 2.3 Rom. 3.23 Psal 5.4 2. Sam. 14 15. 1. Thes 1.10 Isa 53. 1. Cor. 11.31 Deut. 9.19 Deu. 3.26 Mic. 7.9 Rom. 9.14 Psa 78.49 Reuel 14.10.11 Psal 2.12 Psa 49.7.8 Psa 49.7 and 15. 1. Iohn 3.16 Reu. 19.15 Reu. 5.9 Psal 110.12 2. Pet. 2.4 Iud. 6. Gen. 3.17 18.19 Gen. 6. 16. Gen. 19.24 Isa 53.5.6 Mat. 25.4 Nah. 2.3.4.5.6 Deut. 32.39.40 Deut. 29.19.20 Heb. 3.12 13. Heb. 10.31 Ier. 10.11 Zec. 7.11.12.13 Leuit. 26 19.20 26. Hag. 1.6 psa 78.32.33 Rom. 1.28 Deut. 28.23.24 Deut. 28.22.26.27 Ibid. 66.67 Matt. 10.18 Hos 7.9 Ier. 5.3 2. The. 1.9 Eph. 2.1 Isa 11.6 2. Tim. 3.1.2 Re. 1.30 Deut. 9.29 Ier. 32.39 Ezec. 36.26.27 Isa 43.9.11.12 Matth. 20 5.6 Isa 43.9.11.12 Eph. 5.13 Mic. 7.8.9 2. Chr. 33 Da. 4.34 Act. 9.3.5 6. Mar. 16.9 Rom. 6.16 2. Tim. 2.26 Iudg. 12.6 Isa 58.10 11.12 Psal 116 11. Act. 16.16 Mat. 9.24 Rom. 11.29 Diuision Psal 38.2 and 77.2.3 c. Psal 51.4 Ibid. v. 11 Ibid. v. 12. Io. ca. 2.4 Psal 77.2 38.17 21. Psal 32.5 and 66. Psal 6.9 Psal 94.18.19 Pro. 22.3 Psal 7.119.49.50 Iohn 3.14 15. Hos 2.14 Act. 16.14.15 Act. 8.39 Act. 2.37.38 c. Act. 9.9.19 1. Pet. 1.8 Isa 63.17 Psa 31.22 Psal 77.5 6.10 Psal 42.1.2.3 Psal 30.7 Psa 42.11 Psal 42.9 Rom. 8.26 Consolation for such who as they think are not able to serue God in Spirit and Trueth Rom. 7.21 Psa 73.25 Isa 8.17 Psal 16.9 and 40.1 Lam. 3.26 Cant. 1.3 Psal 121.1.2 Cant. 3.4 Cant. 3.4 Psal 142.3.4 Psal 143.6.7 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 Lam. 2.31 32. Iere. 3.12 Psa 42.11 Mic. 7.8.9 Psal 37. 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 Rom. 7 9. Iud. 10. 2. Tim. 3.5 The seuerall conditions of this estate Eph. 2.12 1. Cor. 15 34. 2. Thes 1.8 Heb. 6.4 5 6. Eph. 4.18 19. 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 â—0 Matt. 19. â—6 Heb. 6.4 Mar. 6.20 Rom. 2.15 3.20 1. Cor. 13.2 Isa 29.13 1. Cor. 8.1 Iam. 2.19 Gal. 2.20 2. Cor. 7.10 Gen. 4.13 Numb 23 10. Ioh. 5.35 Iud. 19. 2. Tim. 3.55 Ioh. 4.16.17 1. Tim. 3.5 Mark 6.29 Mar. 7.6.7.8.9 1 Cor. 1.4 37. Psal 119.97 Psa 40.8 Rom. 7.15.22.23.24 Psal 119.5 Isa 1.9 Ion. 2.4 Pro. 1.23 Matth. 5.6 Isa 30.18 Isa 4.3 Rom 5.1 Eph. 2.8 Act. 20. â—1 â— Tit. 2 5. and 2 8. Heb. 10. â— Rom. 4.25 Col. 2.3.9 Act. 15.11 Io. 21.19 1. pet 1.8 Psal 42.1 2. Psal 51.12 2. Cor. 7.10