Offereth violence to the kingdome quieteth the soule keepeth off iudgements and obtaineth mercies c. How of all other writings 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 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 Schol. What is God 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 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 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 Death temporarie and eternall both in soule and body Schol. But how commeth it to passe that sinne is thus rewarded Min. 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. 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 must be considered 2. His threatnings against sinne 3. The punishment of sinne it selfe Schol. What kindleth the wrath of God Minist Sinne. Schol. But doe you thinke God to be in this sort angry with all mens sinne Minist Yea verily both against the sinnes of the Elect and Reprobate Schol. Why so Minist Because all sinne 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. 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 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 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 Schol. How is God said to be angry with the reprobate Minist When in this life according to his former decree hee punisheth them with perpetuall hardnesse of heart 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 not hauing Christ to free them Schol. But cannot the wicked releeue themselues Minist No. Schol. How so Minist 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 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 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. 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 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. 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 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 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 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 Schol. What if they be not wakened in time Min. Then they must perish in the seuere wrath of God 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 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
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
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
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
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
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