and yet are farre from the wrath of God Minist 1. Those who neuer haue felt wrath but alwayes peace 2. Those who haue felt the tentations of despaire and doubting yet afterwards haue obtained peace 3. Such who feele a hardnesse of heart and can haue no present reliefe Schol. Who bee they who haue neuer felt wrath but alwayes peace Minister Those whom God at their first conuersion hath called with much sweetnesse in melting their hearts by little and little for their sinnes Next such on whom God hath powred out a sense of his loue working in them a perswasion of mercy with ioy renuing the minde working a study of holinesse a hatred of sinne and a loue of righteousnesse Schol. Who be they who haue found the tentations of despaire and doubting and yet thereafter haue found peace Minist Those whom God hath inlightned to see their sinnes and the wrath of God for them and haue bin terrified doubting of their saluation and election yet God afterwards shineth vpon their soules touching them with a sense of remission of sinnes election and glorie whereupon ariseth that peace of God which passeth all vnderstanding and that ioy of the holy Ghost vnspeakeable and glorious Schol. Who are those who feele the hardnesse of their heart yet are not able to shake off the same Minist Those who haue once felt that mollifying power of the Spirit that light which draweth the soule to see it selfe and it owne wildnesse to see also God in the face of Iesus Christ and yet in the present finde a kind of deadnesse within Scholler How may it be knowne that one is not vnder the wrath of God in such a disposition Minist First such a one must looke backe vnto his former experience remembring the dayes of old and the yeeres of ancient time and next againe vnto his present disposition Schol. What must the present disposition be Minister A sense of hardnesse deadnesse and blindnesse A sad heart for the absence of God with a longing for his blessed presence Schol. What must be the exercise of one in this estate Minst A labouring and striuing with the heart to attaine feeling Schol. Wherein must this strife consist Minist In a wrastling with God against the hardnesse of the heart in Prayer and Mourning Schol. But what if one be neither able to wrastle nor striue Minist Yet must hee speake vnto God and shew him the disposition of the soule intreating him to helpe it for his Christs sake Schol. What if one be not able to speake for burden and trouble of soule Minist Hee must grone vnto God hold vp the hands and eyes vnto him desire to desire vse the outward meanes though vnwillingly and with torment for when we are not able to vse our feeling the outward meanes may ease Schol. What comfort can this afford to any one since God will be worshipped in Spirit and Trueth which he in such a case is not able to doe Minister It affoordeth singular consolation 1. In that wee haue a feeling of our selues and our great miserie Next in that such a disposition is vnpleasing vnto vs. 3. In that we would gladly haue it made better 4. In that we feele there is no comfort in heauen or earth for vs vntill God come Schol. How should the soule rest in such a hard estate Min. 1. Rest in hope 2. Waite 3. Say vnto God Giue mee such a heart as thou desirest Lord and then require thou of me such a heart and such a worship as thou desirest Schol. Wherefore doth the Lord suffer his cildren to haue and feele hardnesse of heart Minst First that so much the better they may vnderstand how miserable by nature they are 2. That they may see where only helpe is to be found 3. That being humbled they may not bee lifted vp with spirituall pride Lastly that they may much esteeme and cherish the fauour of God when he commeth in the power of the meanes Schol. In such extremities at what times commeth God to the soule Minist Vnlooked for when we are at the brinke of despaire or else when we haue yeelded as ouercome and almost left desiring or then when hee giueth an earnest and violent desire which neither can nor will be satiate vntill he come Schol. Yet why suffereth the Lord his children many times to vse all the meanes and yet not to finde him in the meanes before hee come thus vnlooked for Minst That wee may know he onely commeth when hee will nothing mouing him but his owne good pleasure Schol. What should wee learne heereof Minist 1. Not to conclude reprobation because to our feeling wee find desertion 2. Not to measure mercy by our present feeling 3. To waite vntill he come though we cannot feele his presence if it were vntill the last gaspe Schol. What if in the meane time there be no other sense but of stinging torments and Wrath Minist Yet must wee make claime vnto his promises In wrath beseech him to remember mercie saying vnto him with Iob Lord although thou wouldest slay vs yet will wee trust in thee thus waiting vntill hee come not being hastie and then in his owne good time he will appeare to our comfort Schol. Who be they who feele no wrath yet remaining vnder the heauie wrath of God Minist First such as haue no effectuall calling from God 2. Such as haue neuer had any true sense of the bitternesse and grieuousnesse of sinne 3. Such as are not mooued with the loue of the trueth neither doe loue God or haue had any sense of his loue or the earnest of the Spirit Lastly all such who make a shewe of godlinesse but haue denied the power thereof Schol. How diuide you those who are in this estate Minist They are partly out of the Church and partly in the Church Schol. Who be they that are out of the Church Min. Those who haue not amongst them the profession of the true God as hee hath reuealed himselfe in his word Schol. Who be they in the Church that lye vnder the wrath yet feele it not Minister First those who professe without knowledge 2. Those who haue conscience without knowledge and holinesse 3. Those who haue attained light yet fight against their enlightning Lastly those who through the custome of sinne are hardned so as with greedinesse they runne forward in all outward and inward impieties God for the present hauing giuen them ouer to a reprobate sense Schol. How farre may one proceede in shewe of true profession and yet be vnder the wrath of God Minist First hee may haue a litterall knowledge 2. A temporall and Historicall faith yea and the faith of miracles 3. He may haue a sorrow for sinne 4. He may haue a desire of heauen 5. He may taste of the good word of God and of the powers of the
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
Booke to the Reader chiefly if thou be a Nicodemite THy thoughts I know will straight inquire My Fathers Name with great desire Who if he please thee not why then The lines are rude and nought the penne But know thou must thy minde appease For though thou aske I cannot ease Thy heart therefore be thou content To feede on that which God hath sent And if I iumpe not with thy mind Call me not therefore now vnkind Who proffer thus to ease thy load Of sorrow 's on my shoulders broad And if my lines seeme strange and new Remember how a learned lew Did wander when Christ would him gaine How any could be borne againe Therefore though thou canst not conceiue These things yet let me pray thee leaue To say therefore no such things are Which doe surmount thy reason farre But rather like a little child Who is not with such thoughts defil'd Be thou content to passe that way Christ vs commaunds though sense say nay And pray though now thy eyes be blind Him to enlighten yet thy mind And sight that thou mayest clear'ly see Things yet not thought or knowne of thee That with that mountaine-seeing man Heau'ns Chariots thou may'st see and scan And so confesse with others moe Thus long what blindnes kept thee so But if thou be of gentle kind With sorrow's tam'd and now not blind My sute is though I stray and erre As mortals yet thou would'st deferre Thy censure to peruse me quite When though I seeme not full perfite Beleeue no more then doth agree With sacred lore and veritie Then this my paines shall counteruaile If on my shame thou cast a vaile To the Right Worshipfull Maister William Tothil Esquire c. SON IN peace men vse for to prouide for warre Best Pylots doe waite for ensuing storm 's Yea euen this wisedome is in sillie worm's Who though from reasons reach they stray so farre In Summer still for winter to prepare So though your Sunne Sir now doe shine so cleare That storm 's appeare not either farre or neare Yet since experience hath found it so rare To haue two heau'ns and in them both a stare Long time without some crossing gloom tonight When Wraths heart gnawing fear's shall dim the sight Of former grace filling the minde with Care Though still I wish your mind free from such fear's Let this yet neere if need be stanch such teares To the right Worshipfull Mistris Katherine Tothil worthy of all respect SON HEau'n-shaking Wrath pour'd out like flaming fire Bending the rockes tearing the hils asunder Tossing the earth and all things bringing vnder Who would not from the same in haste retire Me thinkes I quake whil'st I the same admire No wonder then such wet their couch with teares Who but in part conceiue these horride fear 's Not knowing where to shrowd them from his ire A Fortresse strong I know you wish to gaine Whence sinne and Satan you may both defie Looke then in this where you your state may trie Freeing your selfe from feare of endlesse paine Much could I wish but all must rest in this That euery thing may serue t' augment your blisse To the Right Worshipfull Maister Francis Drake Esquire c. SON IF one Deuill loos'd so tortur-tosse the minde If Princes ire so vexe with thousand cares If crosses here so fill men with despaires If so with tooth-ach stone gowt they are pin'd If here sterne conscience gnawing worme so grind What sorrowes then in Wraths infernall caues With matchlesse might shall wound all Satans slaues To blacknes darknes endlesse woe confi'd More O! but when great iudgements voice shall sound That last retreat neuer to meete againe Me think's I heare what shout 's what shrick's in vaine They bellow forth to see the Saints so crown'd Amongst the best Sir this shall be your crowne To mount with these when those shall be cast downe To the Right Worshipfull Mistris Ioane Drake worthy with the worthiest SON WHilst thoughts of flam's not consuming fire Where tortur'd soul's howle yel crie neuer die Inflam'd with breath of Iah's deuouring ire That rents the rockes and makes the mountaines flie Did wound with feares my soule yet you on hie With Eagles wings I wish'd might mount away Within the Vaile at last to dwell for aye Such gnashing lashing howling nere to trie Whil'st Sunne-shine light your face doth yet array And Bridegroomes comming hath not shut the gate That restlesse cries which neuer came too late Might tempests stay force heauen and make you way And if you will beleeue me heere I vow My censer alwayes shall keepe Wrath from you TO THE BOOKE SON HEnce hence smal booke thy foote steps see thou bend Vnto all such whom Sathan luls asleepe Knocke hard rowze vp tell them the day doth peepe Then vnto those whose hearts all sorrowes rend That Wraths deluge hath measure time and end Tell them and that though sterne deuouring ire Like thunders lightning seeme to set a fire Their torturd soules yet wish them but attend A while vntill cloud-vanishde Sunshine light Appeare with ioy to giue their foes the foile Meane while their wounds bind vp with baâ—â—me and oyle Wait still stay teares and feares with all thy might And if for all this yet thou canst not please them Weepe still with them for this perhaps may ease them A Table of the Contents and summe of this Booke 1 PRoofes that there is a God pag. 6. 2 Proofes that the Scriptures are the Word of God 10 3 Definition of God 13 4 The Obiect of His Iustice and Mercy ibidem 5 The causes of the proceeding of the wrath of God 14 6 How God is saide to be angrie 16 7 How to discerne when wrath is at hand 19 8 How God bringeth about his wrath ibidem 9 That Hardnes of Heart though the meanes both past and present haue not beene effectuall cannot argue Reprobation 21 10 Signes of temptation 25 11 The conditions of such who are and who are not vnder wrath described 27 12 Who they are who feele wrath and yet are far from the same 27 13 The seuerall conditions of his Estate 28 14 What a troubled soule in this estate tossed with diuers tempests of wrath must doe 29 15 Who they are who haue not a deepe sense of wrath and yet are farre from wrath 29 16 The seuerall conditions of this estate 30 17 How to know whether in hardnesse of heart we are vnder wrath or not 32 18 Comforts for such who are not able to serue God as they thinke in spirit and truth 33 19 Why God at first will not be found in the meanes 35 20 Who they are who feele no wrath and yet remaine vnder the wrath of God 36 21 The seuerall conditions of this Estate 37 22 How farre a Professor maybee vnder this wrath 38 23 Description of a sauing knowledge 43 24 How to know whether or not Christ hath beene laid hold vpon 45 25 Triall of true
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
yet that in his owne good time hee will come againe so that as truely as I feele an absence desiring his presence hee will as surely satisfie our desires letting vs feele his blessed presence Lastly though wee bee but as bruised reedes and smoking flaxe hauing nothing to boast of either of holines or feeling as the least of all Saints yet that God will neither breake off our longing nor quench out desire And so that finally we are in the state of grace notwithstanding all hellish tentations Scholler How should wee trie whether that be the true light or not which in the time of feeling is felt Minister If wee marke in the time of feeling wherewith the soule is filled Schol. What then filleth the soule Minister An vnspeakable power which transformeth the minde with a sensible presence of that great light making the soule to exult and rise vp in ioy rest in peace and triumph in perswasion Schol. Whereof is the soule thus perswaded Minister Of the loue of God vnto vs in Iesus Christ in our election and redemption that he hath loued and giuen himselfe for vs so that by him being saued from condemnation we shal be crowned with him in glory for euermore Schol. Who worketh this perswasion Minist The Spirit of God which searcheth the deepe things of God Schol. Haue not Gods children that sense at all times of this perswasion Mini. No. Schol. When is it felt then Minist At sometimes onely or when it pleaseth him to reueale himselfe for his owne glory and our comfort according to his owne good will Schol. Haue not all the children God a like measure of feeling Minist No. Scholler What if all ones life time he neuer haue felt any such sense as you speake off may bee therefore conclude that hee is one of those in whom the holy Spirit dwelleth not Minister That followeth not that hee should reason thus I feele not nor euer felt the ioyes of the Spirit therefore hee is not within mee and I shall neuer feele the same This is a false conclusion The holy Spirit may be in one as it was in a whole Church euen then when hee feeleth handnesse of heart terrours and doubting Was not the Spirit of GOD in those Saints who doe complaine and demaund of GOD thus O Lord why hast thou made vs to erre from thy wayes and hardened our heart from thy feare Was not the holy Spirit also in the Prophet Dauid who suffered the terrours of God from his youth with doubting of his life Schol. Yet declare what that stay is which should vphold one in such a tentation Minist First to looke vnto God next vnto our owne heart Schol. What is to be considered concerning Gods part Minist First that all things as the Scripture speaketh worke togegether for the best vnto those who loue God Next that GOD commeth when he will chiefely in our most neede 3. That God hath all the haires of our head numbred so as nothing commeth to passe without his gracious prouidence and thus must we assure our selues that it is his blessed will to hide himselfe from vs for a little 4. Wee must remember that GOD is mercie and wisedome it selfe and that mercie moueth his Maiestie to giue his presence but wisedome directeth that presence as hee thinketh most expedient to his glory and thy good So that he is but foolish who fretteth in impatiency because God commeth not vnto him at his pleasure seeing hee who is wisedome it selfe knoweth best his owne time Lastly we must remember that Gods will in thus leauing vs is to try whether without feeling we can in faith beleeue his promises resting and waiting patiently vpon him in humility vntill he come Schol. What should bee considered concerning our owne heart Minister First to marke if we find a want of Gods presence discerning an absence 2. We must marke whether this absence doe grieue vs. 3. Marke whether wee hunger and thirst for his presence 4. Wee must be sure that either we vse the meanes of the word and prayer or at least haue a desire to the same suffering others to doe for vs that we are not able to doe Last of all we must trie whether we haue resolued to waite in hope resting vpon his promises in patience with a constant desire vntill he come Schol. But seeing the Saints of God haue not still a like measure of feeling shew as neere as you are able what is the greatest measure of feeling they find in this life and the least measure they attaine vnto Minister The greatest measure is when one is rauished with an vnspeakeable presence of God so that the senses of the body are not felt but ouercome with that fulnesse which then the soule receiueth as Paul was rauished or by an extasie of reuelation and visions as befell vnto Peter and the Prophets or when the presence of God is felt in the word either read or preached or in prayer that it filleth the soule with an vnspeakable ioy and a wonderfull peace of conscience which none can vnderstand but hee who feeleth the same Againe the least measure which the Saints feele is either vnder terrour or in the times of peace Schol. What is the least sense which the soule attaineth to vnder terrour Minister The estate of the party must be considered if he hath beene effectually called or not Schol. What is the disposition of the child of God vnder terrour who hath neuer beene called but for the present is a Patient in the act of calling Minist Bitternesse doubting terrour in the feeling of sinne wrath yet there is a kinde of weake desire with a hope although weake raised by the holy Spirit to wait for better Scholler In such an estate how is the soule supported Minist By a secret and powerfull presence of God although for the present it be not felt Schol. What is that which maintaineth this presence Minist Grace to seeke grace grace to languish for grace and grace to waite in hope vntill God come Schol. If the child of God haue beene called and haue tasted how gracious the Lord is what is his disposition vnder terrour Minist He is possessed either with a blinde terrour or with a terrour proceeding of guiltinesse Schol. What doe you call a blind terrour Minist When one is smitten with a confused feare not knowing the cause nor wherefore Schol. What is the disposition of the child of God in such an estate Minist The soule is stupified dashed and amazed almost deuoured and swallowed vp with the feare Next there remaineth a certaine memorie of the presence of GOD once felt Lastly the soule is secretly supported by the Spirit of God to waite so that for all this it despaireth not finally Schol. But what if the feare proceed of guiltinesse Minist First God giueth grace to pray
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
from the bottome of his heart God will put away all his iniquities out of his sight And further that since hee himselfe the Law-maker in the Gospell hath commanded vs to forgiue our brother not onely seauen times but also seauenty times a day not to doubt seeing hee is the perfect patterne and fountaine of mercie but that hee will put in practise his owne commaundement Further we must obserue whether the falling into sinne bringeth with it a new and more mortall hatred vnto the same sinne with new exercises of faith so that looke how fast and often sinne assaileth vs we be as busie labouring and thinking of new engines with which wee may resist destroy and expell the same resoluing by the grace of God neuer to giue ouer vntill wee obtaine victory ouer it with a resolution to fight constantly against it though GOD should humble vs with such a crosse vntill our last breath heere trying whether yet in this extreame sorrowfull estate we haue a secret hope with heauie low drowned stollen sighes that God will one day in his owne good time releeue vs we in the meane time retaining a holy humble iealousie ouer our selues altogether relying vpon GOD and mourning as oft as wee are able for strength against it chiefely then when we imagine all peace the power and rage therof being quite subdued Then also we must marke if our loue vnto God maketh also our loue vnto Christ Iesus to grow bold and violent so that we run vnto him with all our might laying hold of him and his righteousnes for our life with a vehement loue grounded vpon his nature which will not be put backe with whatsoeuer euer checkes thus crying vnto him continually for a sense and feeling of the remission of our sinnes for those vnto whom much is forgiuen they loue much it being vnto vs a most sure token of forgiuenesse when our soules are bound vp with a secret sweete loue vnto Christ Iesus Lastly we must take heede and be sure that we haue this disposition in vs that because we haue so often found God so exceeding good and mercifull in forgiuing vs againe and againe that if it were possible although there were no hell yet for the loue of God onely we would abstaine from sinne and the occasions thereof Schol. What should we looke to in the nature of God Min. That he is mercy and loue it selfe and through loue hath sent Christ to redeeme vs and that hee looketh not vnto our vnworthinesse but vnto his owne mercies That as the pittifull Parents tender the good of their children in all chastisements so doth God in all these crosses procure the good of his Saints That there be more mercies in God then sinnes in vs. That as he is able to forgiue vs one sinne so is he able to forgiue vs many hundred thousand sinnes euen so often as he giueth vnto vs faith and repentance For the Lord neuer bestoweth these graces vpon any whom hee also therewith forgiueth not Schol. What should we haue regard vnto in the examples of the Saints Minist First looke how they haue fallen after grace obtained 2. Consider how God hath freely forgiuen them 3. Consider that they not onely obtained mercy for themselues but that they also might be the examples of the mercy of God vnto others Paul he obtained mercie that Iesus Christ might shewe vpon him all long-suffering for an example vnto all such who should in time to come beleeue vnto eternall life And Abraham his faith was counted vnto him for righteousnes it is written not for him onely but also for vs who beleeue in him who raised vp Iesus our Lord from the dead FINIS A Prayer for the Distressed O Most mighty most glorious eternall iust holy omnipotent all-seeing and euer-liuing God who art full of terrible Maiestie in all thy workes iust in all thy iudgements yet most of all wonderfull in thy Christ Since now it hath beene thy blessed will to send vnto thy poore distressed seruants this weake helpe how to know shunne and iudge of thy wrath Be graciously pleased also by the bowels of all thy tender mercies in thy Christ to giue a blessing vnto the same accompanying it with the powerfull working of thy meruailous Spirit that thereby it may bee able to minister a word in due time to their wearie soules effecting that for which thou hast sent it And for the glory of thy Names sake so remoue thou the darkenesse blindnesse ignorance obstinacie and terrours of their minde eyes vnderstanding will and conscience that the abused powers of their soules may no more bee stayed by any deluding fancies from effecting their proper functions To effect which O be pleased thou boundlesse bottomlesse Ocean of mercie for Iesus sake to remoue from before them that vaile which is drawne before and spread ouer all flesh that they may see and iudge of things inuisible thus attaining to haue a good conceite of thee their most gracious and louing God O since all Nations are as nothing before thee and in that they are it is because thou callest things that are not as though they were thus causing them to be therfore but cal thou them which in their owne eyes and feeling are not and they shall presently be somewhat for so long as their abused fancies present thee vnto them as their enemie perswading themselues not to belong vnto thy decree what can they doe but runne away from thee Therefore for thy mercies sake in redemption passe thou by all their transgressions onely looking through the all-sufficient merits of thy well-beloued Sonne vpon them that thus their sins may not stay thy mercies And giue them willing hearts to come vnto the place where thy honor dwelleth that in thy good time the means may so soften their hard hearts by thy mighty assisting power that they may attaine vnto the Spirit of mourning and compassion thus teaching them to lay hold vpon Christ that Altar of refuge for their life And since Faith and Repentance are thy gift giue vnto them these graces for thy Christs sake that so confessing their sinnes they may call vnto thee for mercie thy mercie by repentance thus giuing them assurance of remission of sinnes that so remission of sinnes may giue them assurance of saluation And for those who lye now as thunder-beaten vnder the terrour of thy wrath O looke vpon them also in the multitude of tender compassion heare them now speedily when their spirit faileth put their teares in thy bottle and secretly comfort them with thy choice consolations giuing them a liuely hope in expectation of their ioyfull deliuerance In the meane time perswade their soules that they are thine that furie is not in thee that all these things shall worke together for the best vnto them And good Lord so temper thou the seueritie of thy iustice and terrors of their consciences that as thou castest them
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
vnmercifull by nature and yet haue bin raised from the dead so may such a one be in Gods owne time 2. Because as when a King doth imprison any one for some offences As it were folly for any man to presume to say The king will neuer free such a one nor he shall neuer bee sorry for his faults Much more so were it a fit of extreame madnesse in such a hard-hearted party to presume to know Gods counsell or what in time he will work in the heart loosing the fetters wherewith hee is bound Since it is the Lords promise and couenant to take away our stony hearts and giue vs fleshy ones as also the end of Christs comming to open the eyes of the blind to bring out prisoners from the prison and them that sit in darknes out of the prison house 3. Because God hath neither appointed any certaine manner or time of calling some being brought home at the 6.9.11 houre therefore though one haue not in effectuall calling obtained a soft heart at 20.30.40 or 50. yeeres of age he may not thence conclude reprobation 4. None but God knowes things to come seeing hee challenges this super excellencie as a proofe proper onely to the Deitie 5. There is a kind of softnes in that heart which knowes and feeles the hardnesse of the same though the party deny it yet sure corruption discouers not corruption nor nature nature and therefore hope remaines 6. Because where there is discontent trouble in minde there is hope by Gods grace repentance may come in which estate though the party plead contentation yet when we see former delights vanish sometimes beloued company displeasing temptations to appeare vnnaturall wishes vnreasonable mad desires in them Who will not confesse that heere is muddy water which when the stormes are past may cleare againe 7. The omnipotency and goodnes of God to other most miserable sinners in pulling them spite of their hearts from their sins without any cause in them as Manasses Nebuchadnezzar Saint Paul Marie Magdalen c. May giue hope of recouerie since many others in the like estate haue found Gods mercies exceeding great in their conuersion Lastly most certaine it is we must not beleeue or giue credit to any who so affirme for distempered men are not able to iudge of diseases no more can the distressed minde of the estate of the soule especially ioyned with a blacke diuellish melancholly humour which the diuell doth oftentimes abuse to breede causelesse feares in the heart of man Schol. Were it possible to perswade any in such an estate that they are tempted Minister It is impossible while the violence of the tentation remaineth Schol. Wherefore Minst Because of the strength of tentation and carnall reason which for that present hath dominion in them for then the field is neere wonne when the diuell is of the party discouered for a diuell the temptation being layd open to reason and iudgement Schol. Yet shew vnto me I beseech you how may we iudge when one is thus tempted or not Minist There be many signes but to be briefe three principally by their seruice language and vnnaturalnesse Schol. Explaine your meaning Minist First for seruice It is most certaine when they are so ready to obey the diuell in all things and disobey God to serue Sathan with pleasure and God by compulsion pulled to good duties viollently as by the haire of the head leauing them off quickly in that their actions shewe them to be tempted 2. By their Shiboleth we may iudge them to be in a strong tentation when in some certaine fittes some of them dare to affirme That they know their hearts shal neuer be moued that it is impossible that euer they should be soft hearted that because their hearts in time past could not be moued by any thing therefore they shall and can neuer be moued And which is more fearefull blasphemie that God cannot moue their heart which for all the world free from temptation they durst not affirme 3. By their vnnaturalnesse Nature doth seeke by all meanes the preseruation of Nature Nowe when they become so vnnaturall as to auoide humane societie to thinke their best friends their foes to scoffe at Religion because they haue no hope to disturbe and let by all meanes good duties like vnto that Maide who disturbed Paul and Silas as they were about to pray in Lydias house to seeke out wittie arguments for the diuell against themselues to laugh at and reiect all Gods arguments from his word bringing nothing against them but carnall foolish blinde reasons from the diuell to be desperate in aggrauating sinne beyond the mercies of God to reiect prayer affirming it is to no purpose to request not to be prayed for c. If these be not infallible signes of tentation then neuer creature was tempted Schol. What if the hardnesse of heart come after a precedent softnesse Minist Then there is good hope yea assurance that in Gods good time the heart may bee softer then euer the party so escaping from vnder this wrath because the gifts and calling of God are without repentance Schol. In howe many conditions doe you include men in respect of this wrath Minist In foure Schol. Which are they Minist First those who feele deepe wrath and yet are farre from wrath 2. Those who haue not the deepe sense of wrath and yet are farre from wrath 3. Those who feele no wrath and yet are vnder the wrath of God 4. Those who feele the wrath of God and indeede shall perish in the same wrath Scholler Who are those who feele wrath and yet are farre from the same Minister Those who haue their conscience wakened to see their sinne and to feele the wrath of God for the same which they hate because it hath offended God They mourne for sinne likewise not so much for feare of torments as that they should haue offended so good a God They desire for reconciliation to be at peace with God through Christ They thirst also for the Spirit to cause their hearts to loue that God hungring for the grace of sanctification And lastly although they feele nothing to comfort them yet aboue hope vnder hope they waite still Schol. What should the exercise of the soule be vnder this sort of feeling Minist First it must haue recourse to God by strong cries in prayer 2. Practise repentance by powring out bitter teares vnto God 3. Exercise faith in resting vppon the promises of life euerlasting through Christ 4. Cleaue stedfastly to the loue of God in his mercie grace and goodnesse 5. Draw it selfe away from the wrath as fast as may bee least it bee deuoured thereof 6. Feede and meditate continually vpon the promise of life And lastly hold euer the eye of the soule vpon Christ Schol. Who are they who haue not a deepe sense of wrath
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
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
whole man both soule and body 3. It is a finall defection a defection without recouerie such an Apostasie as Heb. 6. is called a falling away so that whosoeuer falleth truly into this sin falleth away without recouery yet men doe not come vnto this vniuersall Apostasie all at once but by little and little and processe of time for first they chase away and banish their whole light they waft make shipwracke of conscience they desperately harden their whole hearts vntill they become as it were incarnate diuels Sathanized in a wonderfull manner vntill they match Beelzebub himselfe in their desperate despite and malice so that there is no sinne which maketh a man so spitefully to detest Christ as this sinne yea with such extreame hatred that although he might hee will receiue no benefit of his Propitiatorie and Expiatorie sacrifice Scho. What is the cause that this sinne is so seuerely punished Mini. Amongst other causes because it is so free of infirmity suddaine fits and passions which other sins are not free of and so full of desperate malitious well-aduised malice scraping forth all light banishing all conscience fighting against the heauens so farre that because it cannot attaine vnto Christ who now in Heauen sitteth at the right hand of the Father in all glory it vndertaketh to bee reuenged vppon his true members the militant Church vpon earth which so farre as it can it persecuteth oppresseth and by all meanes rooteth out so that it is iust with God in his righteous iudgement to haue decreed neuer to giue repentance vnto the same Schol. By what steppes or degrees doeth this sinne ascend to the height of impiety Min. By foure steps it ascendes or rather descends towards Hell 1. It maketh a man doe actions against knowledge and conscience and that without infirmity vsuall in other sinnes falling from the Faith of Christ Next it maketh them to goe on forward in the same continually vntill they make their partiall defection a Totall their particular a generall and their generall a finall Apostasie Then further it maketh a man diuellish malicious despitefull to grow in malice against Christ and his members more and more Lastly if neere finished it bee the sinne against the Holy-Ghost indeede It maketh a man violently breake foorth in all sorts or fearefull and terrible persecutions in all kinde of blasphemies and grosse visible actuall sinnes all murthers burnings oppressions Witcherafts Sorceries Exterpations finally and what not to that end onely that it may resist oppose and despight and fight against the power effect graces and conuincing light of the Spirit Scholler May not one who in GODS sight and decree is chosen vnto life seeme to beginne to fall into this sinne and yet bee called backe both from preceeding therein and finishing the same Minister As I take it he may for wee know Manasseh the Sonne of good Hezekiah King of Iuday ruling in Ierusalem the place of Gods glory and worship in the midst of a glorious Priesthood many hundred yeeres olde whereof he could not be ignorant did notwithstanding abhominably sinne and seeme to goe on in the finishing of this sinne for a long time ouerturning and extinguishing to his power Gods worship building againe those high places which his Father had cast downe and abolished making a Groue and worshipping the whole hoast of heauen building Altars contrarie to Gods commandement in the house of the Lord and in the two vtter Courts thereof for the whole hoast of heauen causing his Sonnes to passe through the fire giuing himselfe to witchcraft and sorcerie to vse familiar Spirits and Southsayers setting vp the Image of his Groue in the house of the Lord filling and causing Ierusalem to swimme from corner to corner with innocent blood finally exceeding those exceedings sinnes of the Amorites yet no cast-away but at length proued to be the child of GOD for all this Iosephus also thus writeth of him Hee was so impudent that hee spared not to pollute the very Temple of God the Citie and the whole Countrey for making his entry in despite of God he slew afterwards all those who were vertuous men amongst the Hebrewes and though hee had no want of Prophets yet so it is that he killed euery day some so that Ierusalem was ouerflowne with blood c. Thus farre wee see one went and was by the mercy of GOD called backe againe Wherefore no poore Christian howsoeuer sinfull not comming neere the sinnes of Manasseh ought not to thinke hee hath committed this sinne yet is it good for all to flye all sinnes chiefely those done with deliberation against light knowledge and conscience for wee know the further that euen Peter himselfe went in Caiaphas Hall hee swore and forswore denying Christ so much the more but it was a great mercy to be called backe againe for which let all in their feares wish and pray Schol. What in the meane time must comfort vphold poore fearefull soules who imagine to haue committed this sin therefore forsaking all meanes Minist In my iudgement a better information of their iudgements is of great consequence to helpe to sustaine them for though wee yeeld for a while to all they affirme yet if they say that they could wish that they had not so sinned certainely then they haue not thus sinned or if they feare to bee or fall into this sinne they shall surely neuer commit this sinne Further such persons must bee demaunded of whether they be come vnto that despite against Christ that they would trample vpon his blood vs vpon the blood of a dogge whether their impious blasphemie be such that with the Pharisies they doe call him Belzebub whether those forgoing propertie of this sinne haue beene in them viz. a touched heart a taste of the powers of the word of trueth a taste of the powers of the world to come to bee partaker of the Spirit whence all such who affirme that their former actions and seeming graces haue onely bin hypocriticall lip-labor are excluded from possibility to haue committed this sinne whether they haue fallen quite away from their religion whether they haue renounced their faith in Christ Whether they haue impugned oppressed the knowne trueth yet persisting therein with resolution still to goe on therein Whether they haue fallen against knowledge and conscience whether there bee no infirmitie in their falls what long time it is since they haue so sinned whether or not as yet they may bee reclaimed Whether now they obstinately persecute Christ in all his members so farre as they are able Whether they runne not with a high hand in all manner of grosse actuall sinnes and rebellions Whether their wickednes be such that vnto their power they draw others into the same excesse of riot with them Whether their disease hath bin and is onely in blasphemies of the minde and then it is not nor so long can bee this great sinne which bursteth forth as is prooued in
store of all manner of grosse abominable actions whether if Christ were now amongst vs visibly they would set to their hands and help to crucifie him again Whether their temporall be turned into a final Apostasie which is only a time for the whole Church to iudge thereof Finally whether they be transformed in a manner into the very diuell So partaking of his light knowledge malice and diuellish nature all which properties to bee in them none but by aduice of the diuell in the furie of a strong tentation will dare to affirme so that by tha time these questions haue beene pressed and their contrarie lying shifting Sophisticall answeres obiections and euasions refuted and discouered it is likely by the grace of God and the other meanes that the fury of the temptation will diminish and their iudgements be somewhat enlightened Since it is a trick of the diuell in temptation chiefely when he is ayded by melancholly to make our least sins our greatest and our indifferent sins the sin against the holy Spirit Therefore now to conclude this point all such poore sinners who either feare to haue committed or to commit this sin not hauing the fore-named properties for some or a fewe of them will proue nothing may cheere vp their faint-ding spirits and lift vp their feeble falling hands weake knees making straight steps vnto their feete as the Apostle speaketh least that which is halting be turned out of the way For their sin is farre farre farre and not neere this most fearefull extreamely impious blasphemy vnto which repentance is denied farre from this finall Apostasie and wilfull malicious sin against knowledge and the conuincing coole well-aduised light of conscience Farre farre not neere this sinne vnto death called The sinne against the holy Ghost and therefore may and ought boldly to vse all the holy meanes appointed of God to attaine the assurance of saluation Schol. But to returne to our former purpose how commeth it to passe that the children of God fall into such grieuous sinnes grace by the holy Ghost being begun in them Mi. Because they nourish not the grace of God but suffer the power of sinne to ouer-rule them Schol. After what manner doe the degrees of sinne growe vpon the Elect Minist First the minde is blinded the will peruerted and the affections corrupted with the desire of the pleasures of sinne 2. The graces of the holy Spirit are quenched by the entertaining of worldly lusts 3. The inward restrayning grace being away and so the heart defiled with vncleannesse the members of the body which are now become the weapons of vnrighteousnesse hauing no power to resist doe yeeld and fulfill the will of the flesh Scholler What may wee learne from hence Minist First to take good heede and beware of the first motions of sinne Next warily to entertaine grace both in flying all occasions of wickednesse and entertaining all holy exercises thereby preuenting hardnesse of heart blindnesse of minde and deadnesse of Spirit Further to haue a continuall battell against the vildnesse of our inward lusts Lastly although the flesh refuse to fight yet to be constant and neuer giue ouer striuing if it were but with one sigh vnto God from the sense and burden of corruption Schol. What is the disposition and state of the childe of God when he sinneth in the afore-said manner Mini. He is senselesse either of the ioyes which he once felt or of the terrours wherewith his soule once was pierced because hee hath quenched the Spirit Next the loue of sinne preuaileth against that loue which formerly he had of God Then the heart is hardened in which although there abide a memorie of wrath yet there remaineth no terrour to be as a bridle to curbe and restraine sinne Further there is a sluggish vnwilling carelesnesse in performance of all spirituall excercises he hath then no pleasure in prayer reading or hearing of the word c. Last of all those small sinnes which before hee made conscience of he will neither account so much of them nor of greater sinnes as before hee did of euill thoughts Schol. What is the cause heereof Minist First an inward desertion of the Spirit Next the tyrannie of the flesh in the lusts of it Scho. What causeth the Spirit of God to withdraw himselfe Min. Sinne and impenitencie Scho. What maketh the affections to be thus vile Minister First a distaste of the meanes of Grace 2. Pleasure in vnrighteousnes Schol. Doeth the childe of God sinne as freely and as senselesly as the wicked and reprobate Min. Before he be called he may Sc. But after effectuall calling will he sinne as freely and loosely without conscience as the wicked Minist As concerning the vnrenewed part Sch. How is it possible that the childe of God being effectually called can fall seeing he hath the Spirit of God Minist By reason of the weakenes of grace and strength of corruption Then because the child of God suffereth the heart to goe loose without laying any imposition and burden vpon the same either of terror or inward strife by holy exercises of the minde or outward lawfull imployments of an ordinary calling Scho. What necessitie is there of this burdening the heart Min. Because the heart is neuer idle but in continuall motion therefore when we ouercome it not with good things it being now bent vnto all euill or when in striuing wee are not equall vnto it It ouercommeth vs making vs to fall shamefully Schol. Doth the childe of God for all this sinne so freely that he escapeth in the meane time vnchallenged Mini. No for in the time of his sinning hee hath a reprouing accuser within him Schol. What in this doth the renewed part Minist It will not suffer him to take his full swinge in him but hee is displeased with it It admonisheth but is not hard It opposeth it selfe but hath no force to controle command or restraine but is ouercome by the olde flouds of filthinesse of the vnrenewed part And thus it lyeth as it were smoothered drowned quenched and so the Spirit commeth to be grieued Scholler Now tell me if the child of God can fall after that hee hath receiued great comfort Minist He may for Peter after that he was ouershadowed on the Mount did fall grieuously denying and forswearing Christ And also afterwards when hee had receiued a farre greater measure of the Spirit did not only dissemble himselfe but also drew Barnabas in the same hypocrisie Scholler Can the childe of God after that hee hath beene heauily cast downe with terror fall againe Minist He may so Ezechias after he had bin greatly terrified did fall so did Dauid in numbring the people Scholler Why suffereth the Lords his Saints to fall thus Mini. First to teach him that standeth to take heed least he fall Secondly to shew vnto the Saints their owne weaknesse 3. To teach them to entertaine