Offereth violence to the kingdome quieteth the soule keepeth off iudgements and obtaineth mercies c. How of all other writings this onely is written in the heart so that at the houre of death when other knowledge wholly or in great part vanisheth this is most fresh in our memories both for our owne comfort and the instruction of others as in Iacob Dauid c. So that most certainly the word is not from men for our nature is contrary to it nor from Sathan seeing he raiseth vp his instruments against it therefore from God himselfe Schol. What is God Minist God is a Spirit Eternall Infinite Omnipotent most Holy one in Essence but three in Persons the Father Sonne and holy Ghost Schol. What is the Essence of God Minist The Nature of God whereby indeed God is and doth consist Schol. What is chiefly to be considered in the nature of God Min. The Attributes of God Schol. What properties are chiefly to be considered in the nature of God concerning his creatures Min. Two principally Schol. Which be they Min. 1. His mercy 2. His iustice Schol. What is the obiect of his mercy Min. Mans miserie Schol. What is the obiect of his iustice Min. Sinne. Schol. What is sinne Min. The transgression of the law Schol. What is the reward of sinne Minst Death temporarie and eternall both in soule and body Schol. But how commeth it to passe that sinne is thus rewarded Min. By reason of the Anger or Wrath of God against all manner of sinne in all manner of persons Schol. Is Anger in God a passion as it is in man or may we thinke there is Anger in God Min. No. Schol. How then must we consider of the wrath of God Minist 1. His most iust will and most assured and holy decree in punishing sinne must be considered 2. His threatnings against sinne 3. The punishment of sinne it selfe Schol. What kindleth the wrath of God Minist Sinne. Schol. But doe you thinke God to be in this sort angry with all mens sinne Minist Yea verily both against the sinnes of the Elect and Reprobate Schol. Why so Minist Because all sinne in all persons is directly against the holinesse of his Nature Schol. Doe you therefore thinke that the wrath of God is kindled against all sinne in all men alike Minist No. Schol. How can that agree with the former that God is angry with all sinnes and is not angry yet alike against all sinnes in all mens persons Minist Because that Christ Iesus hath taken away that anger from the Elect suffering himselfe that which was due vnto them Schol. Shew me then how God is angry against the Elect and how against the Reprobrate Minist God is said to be angry with his Elect. First when he decreeth to chastise his Sinne. Secondly when he threatneth his sinne And lastly when hee indeed in mercy for a while chastiseth them for their further saluation Schol. How is God said to be angry with the reprobate Minist When in this life according to his former decree hee punisheth them with perpetuall hardnesse of heart or any kind of iudgement And in the life to come powreth out the vials of his wrath and indignation vpon them for euermore Schol. What necessitie is there that the wicked should be punished for euer Minist Because they do beare their owne sinnes and the punishment due vnto them not hauing Christ to free them Schol. But cannot the wicked releeue themselues Minist No. Schol. How so Minist Because not being able to satisfie the Maiesty whom they haue offended they must of necessity endure his wrath for euer Schol. What is the reason that their sufferings cannot satisfie Minist Because they are but finite creatures not being able to satisfie that infinite offended Maiesty therefore they must suffer for euermore Schol. What may wee learne from hence Minist That it is a terrible thing to fall into the hands of the liuing God Schol. What lesson of comfort may we learne from it Minst That wee are exceedingly bound to Iesus Christ who hath suffered this wrath for vs. Scho. How may we learne to discerne and iudge of the greatnesse of this wrath Min. Looke first vpon the destruction of the Angels 2. The curse which came vpon Adam and his posterity for sinne 3. The destruction which came vpon the first world by the floud 4. The burning of Sodome with fire Next to the sending of Christ into the world and the wrath of God powred out vpon him for our sinnes the euerlasting fire prepared for Reprobate men and Angels Schol. What should wee learne from hence Minist Three things 1. To consider seriously of the greatnesse of the wrath of God 2. Not to presume of mercy 3. Warily to fly to and eschew sinne by all meanes least we fall into the hands of the liuing God Schol. How may wee know when the wrath of the liuing God is comming Minist First when the word of God wakeneth not Next when sinne aboundeth in the aboundance of the word 3. When God changeth the order and constitution of his Creatures 4. When God to waken sendeth light iudgements and men are neuer a whit the better Scho. Which way doth God vse to bring about his wrath Minist First hee plagueth mens soules with hardnesse of heart and senslesnesse Next hee plagueth the creatures which should be for Comforts vnto man Then hee commeth vpon the body plaguing it with some sensible iudgement often in this life Further powring out a sensible wrath vppon the soule vnto destruction Lastly hee reiecteth and casteth both body and soule into torments for euer Schol. Who then is in the most dangerous estate Min. Such who lie vnder the wrath of God yet being senslesse of the same Schol. What if they be not wakened in time Min. Then they must perish in the seuere wrath of God Schol. Now as euer you meane to see the face of God and liue in heauen for euer speake from your conscience May one who hath a long time liued vnder the meanes for the present shut vp in hardnes of heart which hee knowes and in part feeles neither being able to helpe or striue against it so being and liuing vnder the wrath of God conclude therefore that he is a reprobate which shall at no time either repent or haue a soft heart and must we beleeue the words of such a praty Minist No. Schol. For what reasons Min. First because let the party be what he can howsoeuer hard harted or sinfull vntill he be called hee is but dead and in the state of nature like vnto others of the Saints Peter Paul Dauid c. And therefore since all of vs were dead in sinnes and trespasses Beares Lyons Wolus Leopards before we were tamed haters of God despitefull proud disobedient to parents without naturall affection
testifieth when hee saith Thy hand was heauy vpon mee day and night my moisture is turned into the drought of Sommer And againe There is nothing sound in my flesh because of thine anger neither is there rest in my bones because of my sinne for mine iniquities are gone ouer my head and as a mighty burden are too heauy for me My wounds are putrified and corrupt because of my foolishnes My reines are full of burning and there is nothing sound in my flesh yea hee further testifieth that the indignation of God lay vpon him Againe he saith Thy indignation goeth ouer me and thy feare hath cut me off Schol. Yet declare further how far may the Childe of God be cast downe feeling of Gods absence being in continuall vexation by the apprehension of his anger yet continuing the Child of God Min. First the Child of God may be driuen to such an extremity and narrow pinch that to his feeling God hideth his face from him the Lord reiecteth his soule and when he roareth crying out that he shutteth foorth his prayer Next to his sense feeling he will feele the God of heauen to be his enemies pulling him in pieces causing the arrowes of his quiuer to enter into his reines filling him with bitternesse and causing his soule to be farre from peace Againe the Childe of God to his feeling may through the affliction of his soule be at the brinke of despaire and at the point of death yea and from his youth suffer terrors doubting of his life Lastly the Child of God through the manifold tentations of his soule will be so deiected that when he prayeth his spirit will be full of anguish and vexation and agony thinking that God hath either forgotten to bee mercifull or that hee hath shut vp his tender mercies in displeasure that hee hath ouerthrowne and destroyed him on euery side that being gone God hath kindled his wrath against him Schol. Can the Childe of God after he hath felt terror become so senselesse that he will bee hardened from the feare and awe of the maiestie of God Minist He may as the Prophet Isaiah testifieth when hee saith Why hast thou made vs to erre from thy waies hardned our hearts from thy feare as also experience of the Saints of God in all ages witnes the same Schol. How farre may the Childe of God after his effectuall calling runne riotously in prophane loosenesse Min. First he may stray and fall away in his affections of loue and hatred Secondly hee may loose the reines in outward actions Schol. How may the Child of God degenerate in his affections Minist First his loue and obedience may grow cooler vnto Christ Iesus his hatred likewise of sinne may be diminished the loue of righteousnes be remoued a little and yet remaine the Childe of God As we see in Dauid a man after Gods owne heart and Peter Christs deare Apostle who thus for a while did fall away in their affections Schol. What are the degrees by which the Child of God commeth vnto this disordered riot and loosenesse in his affectiones Min. First he suffereth the presence of God to goe foorth of his heart and the minde to be blinded 2. Hee leaueth off seriously either to seeke God or to mourne for his absence 3. The vaile and snares of hardnesse of heart thus commeth vpon him 4. The heart becommeth senselesse and dead 5. The party thus lying open vnto tentation vnarmed sinne deceiueth with the enticements thereof defiling the affections perswading them to fulfill the lusts of the flesh 6. The sense of heauen and of hell become strangely decayed And lastly there may well abide a light to conuince and conuict the conscience thus defiled but no power to resist sinne in the act Schol. What should wee learne from hence Minist First to beware we loose not our peace and communion with God 2. To shun hardnesse of heart and blindnesse of minde 3. Not to suffer the conscience to be senselesse without feeling but euer to retaine a sight and sense of sinne and the terror of Gods wrath for the same with some measure of remorse and godly sorrow 4. To be watchfull that the vile bewitching pleasures of sin benumme not the conscience making it consent vnto such abhominations for if we so doe the strength of sinne will ouercome vs and by the righteous iudgement of God we shall fall into some great danger which although it bring vs not to hell shall be a staine in the conscience and as a thorne in our side all our life long Schol. Is it possible for the Childe of God to fall into such grosse sinnes as those who are ordained vnto destruction the sinne against the holy Ghost excepted Mi. Nothing more certain he may fall into the same sins and yet be no cast away Esau a Reprobate was a fornicator Dauid an Elect did commit adultery Lot an Elect was ouertaken with drunkennes incest so also was Noah with wine Peter an elect denied Christ and Ioseph did sweare by the life of Pharaoh so that he hath no freedome if Gods spirit be absent more then these not to fal into such grosse sins the sinne against the holy Ghost excepted Schol. What is the sinne against the holy Ghost Min. There are sixe names giuen vnto this great sinne 1. It is called a sinne against the holy Ghost 2. A blasphemy an impious blasphemy extreamely impious 3. A sinne that neuer shall be forgiuen 4. A falling away an Apostasie 5. A sinne against knowledge and conscience in great light in despite of the spirit of grace 6. A sinne vnto death Schol. Why is it so diuersly named Mi. Because God in his word hath beene pleased so to expresse the same vnto vs yet if we list to looke more neerely into the same we shall finde sundry causes 1. It is called A sinne against the holy Ghost Not in respect of the substance of the holy Ghost for the essence of the three persons is all in one and the same God nor yet in respect of the Person of the holy Ghost for whatsoeuer is done against any one of the persons is done against all three but it is sayd to be done against the holy Spirit because done against the immediate effect worke and office of the holy Spirit to wit against the shining light of the said spirit this light is indeed an effect of the Father and of the Son as well as of the holy spirit yet it is said to be against the holy Ghost onely because it fighteth against a speciall immediate worke of his against that light and worke of grace kindled by him 2. It is called a blasphemy an impious blasphemy extreamly wicked There be diuers blasphemies a blasphemy of men a blasphemie directly against the Sonne of man a blasphemy impious wicked such as was Pauls blasphemy
which because as he testifieth it was not done wittingly he was receiued into mercy because hee did it ignorantly But this sinne against the holy Ghost is a blasphemy exceeding wicked surpassing his because it is done with extreame despite against a manifest conuincing light 3. It is called a sinne which neuer shall be forgiuen not from the nature of the sinne as if there could bee any surpassing Gods mercy for a finite creature is not able to commit that sinne which an infinit God in mercy is not more able to pardon but it is saide to be irremissible because there is no mercy appointed for it because there is to repentance to be giuen to such a one and such a one shall neuer beg for mercy Yea I may further adde that the fury of such a one who committeth this sinne is so great against Christ that suppose he might haue mercy by repentance yet hee would not haue it 4. It is called a falling away or an apostasie because it is not only a simple Apostasie of a part or for a time nor yet an Epilepsie or a Spirit of slumber but also a totall finall Apostasie 5. It is called a sin against conscience and knowledge with great despight against the spirit of grace there is no man but hee sinneth against knowledge conscience So these Pillars of the Church Peter and Dauid before him sinned with many more Yet all without despight therefore take away despight malice and extreame despight and so long there will be no sinne against the holy Ghost Lastly it is called a sinne vnto death because all sorts of death doe follow it corporall and spirituall first and second temporall and eternall Schol. Where doth this greatest sinne chiefely make residence in these who commit the same Minist In the heart and minde Sch. How may it be iudged of there Minist By sixe properties or effects three in the minde and three in the heart Schol. Declare which be they Minist In the minde it is done against all sorts of light 1. Against the generall light of all the powers of the mind 2. Against the particular speciall light of the conscience 3. Against the spirituall light that light of the spirit word and grace Secondly in the heart 1. It must bee done willingly with a full consent as the Apostle speaketh For if wee sinne willingly c. 2. There must be malice in it as ver 29. where such a one is brought in despiting the spirit of grace c. 3. There must be the extreamitie of malice in the same because such a one treadeth vnder foot the Son of God and trampleth vnder the blood of the New Testament as if it were dogs blood crucifying Christ vnto himselfe and making a mock of him all which are actions of despite and extreame desperate malice Schol. What principall qualitie must he needs be endowed with who can commit this sinne Mini. He must haue a great light and knowledge for then it is properly said to be committed when a mans illumination is so great that hee cannot bee ignorant though he would what he doth and yet for all this will wittingly and willingly of a desperate malice oppugne impugne Christ and his Truth more and more persecuting the same with finall obstinacy to that end onely to withstand despit him so that then they become of a diuellish nature or rather very diuels for still the further one wadeth into this sinne vntill the consummation thereof the more hee partakes both of the knowledge and malice of the diuell As the Pharises c. Of all others the worst for some there were who knew Christ in his cratch some sucking his mother very yong some nailed on the crosse others againe could not know him no not in the greatest light and glory of his miracles A 3. sort he had to doe with who knew him clearely by the light of the spirit and of his wonderful works yet malitiously spake and did against their knowledge blaspheme scoffe and mocke the Sonne of God and these were the Pharises whom falling into this blasphemy against the holy Spirit Christ reprooueth and threatneth Schol. To how many sorts of people is it incident to commit this sinne Minister As I take it to two sorts onely Schol. Which be they Minister First such who hauing giuen their names vnto Christ taking vpon them a profession of him and his truth yet in the time of tentation doe make defection continuing in the same vntill they fall into an vniuersall Apostasie so perfecting this sinne 2. There hath beene an other sort who knewe the Truth clearly by a generall speciall spirituall conuincing light nor taking vppon them the profession therof nor the names of Christians who not-withstanding that they were indued with a great light of the Truth yet did with all theyr might in great malice impugne the same persecuting with great obstinacie Christ and his members such were the Pharisies Of the first sort who made defection wee read of Alexander the coppersmith Iultan the Apostate Porphyrie c. Of the other as I haue saide were the Pharisies For they knew that an vncleane spirit coulde not worke a true Miracle seeing euery true Miracle must bee wrought by an infinite not bounded power the whole power of Hell beeing limited which is onely of God therefore to ascribe such Miraculous works to Belzebub an vncleane spirit derogating the glory of the Sonne of God and taking away the fruites and efficacy of the Spirit was in them as vilde and pernicious a blasphemie as could bee Since all the diuels in hell their power beeing ioyned are not able to worke one true miracle for by them Christ was declared to bee the Almighty God manifested in our flesh Iustly then were they condemned of blasphemy against the holy Spirit because their sinne had in it no infirmity but was altogether of obstinate setled well-aduised malice whence from them this sinne hath the name of blasphemie as from the first sort of Professours who haue made defection it is called Apostasie Schol. What doe you call or how doe you define this Apostasie from the trueth Min. It is not an Apostasie from a naturall morall or ciuill trueth from a trueth in these outward things for which men so striue but it is an Apostasie from a supernaturall trueth from a trueth concerning our euerlasting saluation and the liuely faith in Christ Iesus 2. It is not onely a particular Apostasie from any piece or parcell of this Diuine trueth but it is a generall Apostasie from the whole word of his trueth which wee call the Gospell and consequently a manifest defection from the liuing God who in Christ Iesus was manifested in our nature Neither is it a partiall defection with a part of the soule onely with the minde or heart onely but it is a totall defection of the whole soule yea not only of the whole soule but also of the
sorrow 47 26 The triall of spirituall desires 49 27 Trials whether or not one hath had feeling 51 28 Difference of restrayning and renuing vertue of the holy spirit 52 29 Comforts in this estate vnder hardnes of heart 53 30 Essentiall markes of the renuing spirit 54 31 Who they be who feeling wrath shall perish in the same 55 32 What sense Reprobates haue being wakened with horror 56 33 Degrees how this horror commeth vnto them 58 34 Difference betwixt the Elect and them in the sense of wrath ibid. 35 Behauiour of the childe of God vnder the sense of wrath 59 36 How neere the child of God may come vnto the wicked in feeling of the wrath of God 60 37 How to iudge of Gods secret fauour in such an estate 61 38 Faith must not be measured by the fruits thereof and feeling in the time of desertion 62 39 Why and how for the present one may walke in the meanes with small or no comfort and yet God be true in all his promises 63 40 Why Nouices in Christianity haue much feeling ibid. 41 Why aged Christians haue lesse feeling then at first yet stronger consolation 65 42 Why Gods children so mourne for the want of feeling 67 43 Why Gods children so much rely vpon feeling 68 44 Wherefore God giueth vnto his children such a measure of feeling at first 69 45 Why God delayeth to giue comfort vnto such for so long a time 71 46 The Rocke of refuge in such desertions 73 47 A Tentation rising from thence refuted p. 75 48 How God reuealeth himselfe vnto the soule p. 81 49 Triall of rue light p. 82 50 Triall to know whether the sight of Miserie come by the right Spirit p. 83 51 Consolations in Hardnes of heart one as yet not hauing perceiued a change p. 87 52 Consolations against desperation though all ones life-time he hath had no feeling p. 91 53 The greatest and least measure of feeling the Saints haue in this life p. 95 54 What the disposition of the child of God is in the least measure of feeling either vnder terror or security p. 96 55 Why God will haue his children to feele stings of conscience and hardnesse of heart p. 99 56 Effects of former feeling in desertion p. 102 57 How fearefully the child of God after effectuall calling may fall p. 105 58 How farre the child of God may be oppressed with the sense of wrath yet remaining in a safe estate p. 107 59 How farre hee may stray in his affections with the causes of this disorder p. 109 60 Degrees how sinne groweth vpon the Elect. p. 110 61 Whether the child of God may fall into such grosse sinnes as wicked men doe p. 112 62 A discouerie of the sin against the holy Ghost p. 113 1. What it is 2. Why it is so diuersly named 3. Where the chiefe residence thereof is 4. How there it may be iudged of 5. His principall qualitie who committeth the same 6. How many sorts of men may commit it 7. Definition of this apostasie 8. Why thus it is punished 9. By what steps it mounts to the height of all impietie 10. How farre one chosen in the decree of God may seeme to wade in this sinne and yet be called backe 11. Consolation for poore soules who imagine they committed this sinne 63 Why Gods children fall into grosse sinnes like vnto wickedmen p. 133 64 The state and disposition of the child of God whilest he sleepeth in impenitency with the causes thereof p. 135 65 In this estate the actions of the renewed and vnrenewed part p. 138 66 How God raiseth such after their falles p. 140 67 How God worketh in a more speciall manner when he lifteth them vp p. 144 68. That in some sort the childe of God may fall into the same sinne againe after true repentance p. 147 69. Why the tempter doth thus beset Gods children p. 149 70. The meanes to withstand this temptation p. 150 71. Why God suffereth his children to fall againe and againe in the same sinne p. 154 72. What must comfort and support the child of God falling into the same sinne againe and againe p. 155 A DISCOVERIE OF THE CHILD OF GOD vnder all sense of Gods most terrible seeming Anger Scholler I Reioyce Sir now at length in so good a time to meete with you whom I haue of a long season so earnestly desired to conferre with because of some doubts which doe much disquiet me Minister So doe I also reioyce Sir to see my old friend wishing that it would please God of his infinite mercy to make me an vnworthy instrument of any comfort to you or any of his children Schol. What speake you Comfort Sir I am so farre from being troubled that I doubt of the foundation of Religion and whether there be any neede of Comfort or any thing to be troubled for Minist This is most strange that any reasonable creature should doubt of that which the whole world hath vniuersally taken as granted what meane you in so saying that you doubt of the foundation of all Schol. The truth is my tortured soule is much perplexed whether there be a God or not Minist Whence ariseth this tentation Schol. First from great and strong perswasions that there is none Next in that I see most part of the world to liue as though there were neither heauen nor hell Lastly in that I see such a strange seeming confusion the good being oppressed and the wicked scaping vnpunished Minist The strength of tentation and carnall reason which I perceiue to bee the ground of all you alledge can be no sufficient reasons to proue such dreams And wheras you say the wicked in this life escape for the most part vnpunished It rather proues as the Scripture speaketh that like fatted oxen they are reserued to the day of slaughter and wrath Yet imagine your false foolish reasons were true What is this then which so troubles you why complaine you why doe you not then liue in peace if there be no Deitie Schol. I cannot for I feele within me perpetuall terrors and vexations which bereaue me of all manner of rest yea sometimes thoughts that I am deceiued that my Atheisticall opinions are damnable that there is certainly somewhat I know not what both to be loued honoured and feared Minist Then striue against your tentations Schol. I am not able Minst Did not your parents traine you vp in the foundation and knowledge of Religion Sc. They did at which time me thought I abounded in knowledge Faith Loue Practise of all graces thinking euery thing to be plaine and easie But now like a ship which hath beene a long time tossed in the Seas without al sight of land I doubt whether there be any such things I formerly imagined all my former feelings faith repentance loue in my sense are gone In place whereof I remaine full of all manner of doubtings with which though
I be not strucke with any extraordinary terror yet haue I extreame discontentments not reioycing in any thing Minist Certainly there must bee some causes of your discontentment you must banish doubting and carnall reason beleeue in God and you shall find ease Sch. If there be a God this is my infidelity that I cannot beleeue in him and then is my estate a great deale more feare full in this that all my actions haue bin hypocriticall that now I finde my selfe to be giuen ouer to a hardhart with a reprobate sense ioyned with an impossibilitie to fight or striue for grace or which is more fearful to haue no desire to striue for the same Minister Before wee passe any further let vs lay this infallible foundation that most certainly there is a God Schol. My infidelity and doubting is such that I shall neuer bee fully of your minde vnlesse by reason I be conuinced of the same Minist There must bee no disputing against receiued grounds and principles chiefely against this the ground of all Schol. Yet as you remember I beseech you shew me some reasons prouing a Deitie or that there is a God Minist Nature it selfe fully prooueth the same 1. From the Creation for if the world be without beginning so is it also without ending and so it and all therein is God hauing made it selfe which were most absurd to thinke but since it shal haue an ending all the creatures thereof tending to corruption hence it followeth that it must needes haue a beginning the Creator whereof is God 2. The excellencie of all the creatures shew the same so infinite in formes shapes colours diuers dispositions chiefly the supernaturall spirit of man not satiate with any thing in Nature 3. Man himselfe sheweth that there is a God for one man leadeth vs to another vntill by degrees we come vp to the first Here I aske where he had his beginning Eternall he was not which his miserable nature so subiect to alteration change well sheweth chiefly his dissolutiō Eternitie change like light and darknes being so directly contrary If it be said this change came by his fall then I ask whence he fell So still all we can thinke it must leade vs vnto God the Creator of all 4. The wel ordered gouernment in the worlde things inferiour seruing still things superiour vntil all things ioyne in mans seruice shewe that there is also some supreame power vnto which he must obey 5. The harmony of contrarie Elements whereof all bodies do consist so farre from destroying one another that they preserue all and agree prooueth a superiour causing power 6. The naturall instinct of all nations rather adoring stockes stones and beastes then no Deitie at all proueth the same 7. The conscience of all being as it were a law against vs in giuing both testimony and iudgment is a most strong proofe for it testifieth neither to men nor Angels neither feareth them Therefore it must bee God himselfe Further would not our reason tell vs by and by if wee were in some faire built ruinous countrey or citie that there had some people dwelt that some hands had built the same So may we say of this world when we see it so replenished with so many goodly creatures that some great power did make the same that must needs be God Moreouer the place of God proueth that there is a God for as one saith euery place is in regard of somwhat contained in the place So the Earth is full of wormes and such like things the sea containeth fishes faire houses containe men women Hell it is the place for diuels Heauen likewise must not bee emptie it being the goodliest of all the rest when wee looke vpon the same we must needes say that there dwelles the Lord of the countrey there dwelles God himselfe Lastly but it were too tedious I might adde how abundantly the Scriptures shewe the same as also the euent of things contrary to reason Miracles Prophecyings continuall mercies of fruitfull seasons c. Which Paul mentioneth punishments in this life with strange iudgements on diuers wicked men as Herod c. with the wonderfull power of the spirit in the experience of the faithfull Further as one obserues that no volume hath euer bin written directly in confutation of the same Sch. My mind is no lesse perplexed cōcerning the authoritie of the Scriptures whether they be the word of God or not Minist The insufficiencie of these doubts may soone bee shewed vnto you Because admit once that there is a God then of necessitie it will followe that hee is King of kings and that as subordinate temporarie Princes haue Lawes and statutes whereby they rule their states so must needes the supreame Lord of all much more haue lawes and statutes wherby to gouerne the whole world And these must needs be the holy Scriptures Scholler Perswasions are no proofes therfore shew vnto me how I may rest assured that the Scriptures are the word of God Min. There bee many reasons to proue yet none are powerfull to perswade vnlesse God ioyne with the same by the effectuall working of his blessed Spirit Schol. So farre as you can remember I intreate you giue me satisfaction Minist The Antiquitie Harmony Consent Sinceritie Miracles and Martyrs testimony of the Scriptures might be sufficient proofes to satisfie any indifferent person But if vnto them we adde 1. That great generall inward change which suddenly it makes in men when but some plaine sentences thereof are dropped into their hearts filling them with horrors so that when the heart is thus wounded no other medicine can comfort or cure the same saue the same word when all mens eloquence will not serue the turne 2. That great power it hath to cast down all the strong holds of sinne and Sathan when they ioyne for destruction of the soule 3. That humble and rich pouertie thereof that in a sober yet loftie stile it farre surpasseth in excellencie of Eloquence all the best Orators of the world containing therein the foundation of all sciences wee may rest fully assured thereof Further our owne doubtings when Satan and our owne corruptions would perswade vs that it is not Scripture strongly proue the truth thereof for Satan is a liar and the father of lies therefore if it were forged he would contend for maintenance thereof As also wee may see those who most study and practise the same most holy and wise Contrarily the others most prophane It were tedious to reckon vp all how miraculously it hath euer beene preserued in all ages how truely all the Prophecies therof haue bene and are accomplished both in the reiected wandering of the Iewes the calling of the Gentiles Incarnation of Christ comming of Antichrist c. How though it were written many hundred yeeres agoe it meeteth with all new sinnes How powerfully being alledged in prayer It wrastleth with God
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
world to come Last of all hee may haue an inward restraining power to curbe sinne with an outward holinesse Schol. What knowledge is that which a wicked man may haue Minist A knowledge of sinne of hell of heauen of mercie of wrath and of Christ and of his meritorious death buriall resurrection and second comming with all the points of Religion Schol. What is the reason that this knowledge keepeth them not from this wrath Minister Because it is not applyed close vnto the heart to renue the Spirit of the minde to change the will and affections vnto the loue and obedience of Gods trueth Schol. What kind of knowledge call you this then Minist A litterall knowledge which puffeth vp but neither humbleth nor sanctifieth Scholer Who hath this knowledge Minist The diuels and reprobates and such who are not truely called by Gods holy Spirit Schol. What is the cause that their faith saueth them not Minist Because it is not wrought by the Spirit to apply Christ and all his benefits vnto iustification and sanctification Schol. What manner of sorrow is this which wicked men may haue Minist A worldly sorrow which causeth death Scholler Wherefore is this sorrowe Minist Not for the right cause but for the terrours of conscience and the punishment of sinne Scholler What kinde of desire is this which wicked men may haue of heauen Minist A naturall desire but not spirituall Scholler Why call you it a naturall desire Min. Because wicked men would be in heauen for their owne ease that therby they might escape punishment onely Schol. Wherefore is such a desire naturall Minist Because therein nature onely seeketh the preseruation of Nature and those who wish to be in heauen onely for their owne ease to bee freed of paine doe onely seeke the preseruation of Nature Schol. What kind of feeling is this which wicked men may haue of the good word of God and the powers of the world to come Minister Onely fretting motions wrought by the Maiesty of the word which ouer shadoweth their soules Schol. What is the cause that this feeling is not the true feeling Minist First because it is not wrought by the Spirit of adoption after that speciall manner whereby he worketh in the elect Next because it bringeth no sure perswasion of election and glory As also because it neither feeleth the loue of God nor is bound close vnto God by a secret loue Lastly because that kind of feeling neither satisfieth nor setleth the soule to repose in peace vpon Christ Iesus Schol. What call you this restraining power which the wicked may haue to controule sinne Minister A secret generall working of God repressing the force of nature but withholding his sanctifying grace and the renuing vertu of his holy Spirit Schol. What call you this outward holinesse in men wicked and peruerse Min. An outward conformitie with the law of God without the inward change of minde wil and affection Schol. Since then wicked men may be vnder the wrath of God haueing so many properties of christian professors Shew vnto me how in this narrow pinch of affinitie one may rest assured that he is the child of God Minst What is the speciall thing wherin you would haue me to resolue you of Schol. First I would know how to discerne when our knowledge may be called a sauing knowledge Minist If our knowledge be spirituall it is sauing Schol. What doe you meane by that Minister First we must trie if our mindes bee rightly informed according to the trueth of Gods word Next whether our hearts loue that which wee know Lastly wee must looke whether wee practise that which we know and loue mourning because we are not able to obey and striuing against our rebellion that wee may obey that light of God which is in our minde this is spirituall knowledge Schol. But if a man neither know loue nor obey what can he then say of himselfe saue this that God is greater then his conscience and therefore iustly may condemne him Min. Yet if there bee a desire to loue and yeeld obedience vnto that which one knowes sometimes groning in the Spirit vnto God sometimes mourning and constantly waiting with a heauy heart vntill such time as the Lord shall powre forth his renuing grace all is yet safe Schol. VVhat warrant haue wee so to doe Min. His owne promises Schol. Shew them I intreate you Minist Blessed are they which hunger and thirst for righteousnes for they shall bee filled whosoeuer waiteth on mee shall neuer bee ashamed I will poure water vpon the dry ground and flouds vpon the thirsty ground Schol. Seeing that the wicked haue a certaine faith which iustifieth not what manner of faith is that which bringeth saluation Minist That faith which is a iustifying before God Schol. who worketh this faith Minist The holy Spirit Schol. VVhat thing is that which the soule apprehendeth by faith Minist Iesus Christ God and man blessed for euermore Our Mediator who was humbled vnto the death of the Crosse for our fakes now sitting at the right hand of God the Father with all the rich benefits which he hath purchased to be powred out vpon vs in this life and in the life to come Schol. How shall wee know whether as yet wee haue so layed sure hould of Christ as to make him our owne Minist First we must marke if our soules haue perceiued all sufficiencie of grace to bee in him and the God-head bodily dwelling in him Next wee must looke if wee betake our selues onely vnto Christ Iesus to repose vpon him looking for righteousnesse and life only in him Then must wee behould what loue we haue vnto our Redeemer and try whether or not wee would gladly loue him better then all the pleasures in heauen or earth Further we must marke if euer our soules haue found ioy in beleeuing in the death and resurrection of the Lord Iesus Lastly looke if our hearts be allured with a louing languor to desire for that sense and feeling we once had of him resoluing to obey him if wee were able Sc. Seeing that you say the wicked haue a sorrow for sinn how should the Elect know that their sorow is not the sorrow of wicked men Minist The sorrow of the elect is a godly sorrow vnto life Sch. VVhy call you it a godly sorrow Min. Because it is wrought by God himselfe 2. Because the heart breaketh not so much for shame and paine as for hauing offended so louing so mercifull a Father the piercing of so louing a Redemer and for grieuing of the holy Spirit our Comforter Schol. VVhat kind of sorrow is the sorrow of Gods children Minist A bitter sorrow mingled with sweetnesse Sch. Are the children of God euer affected with this griefe when they are sorrowfull M. No. Sch. VVhat other disposition then haue Gods children
in their sorrow Miniis Bitternesse and a terror Sch. VVhence proceedeth this fearfull estate to their sense Minist Partly from a feeling of the absence of God and hardnesse of their hearts and partly in feeling the stings of a guiltie conscience Schol. How may one know himselfe to be in a good estate vnder such a disposition Minister First by his former experience that once hee did feele the sweetnesse of Gods fauour Next if in some measure how small soeuer he desire aboue all things in the earth the wonted presence of God Lastly if he waite and hope aboue hope that hee who hath once begunne will neuer repent him resoluing that though God should slay him yet he would trust in him Schol. What may we learne from this sort of disposition Minister First that by nature wee are separate from God and God from vs. Next that all Gods children vntill grace make a difference are as hard harted as any reprobats Schol. Seeing the wicked you say may haue a desire of heauen what difference is there betwixt the desire of the Elect and Reprobate Minist The desire of the Reprobat or of those in the state of reprobation before calling is meerely naturall such as was Esaws desire of the birth right and Balaams desire of the death of the righteous but the desire of the Elect is spirituall and heauenly Schol. How may we know when our desires are spirituall Min. First by the acknowledging of that which we chiefly desire Next of the end wherefore we desire it Schol. What is that which chiefely we must desire Minister God in Christ to dwell in our soules heere by his Spirit to sanctifie and quicken vs to raise vs vp againe in the great day transforming and making our vile bodies like vnto Christs glorious body to reigne with him for euer Schol. For what end should we desire this Minist Euen for God himselfe the end of all Schol. In desiring heauen what should we chiefely respect Minister Not so much our owne ease as that being freed from sinne in holinesse and ioy with vnspeakeable loue as a vessell full of glory wee may prayse and magnifie God for euermore Schol. Seeing the reprobate may haue a certaine sort of feeling how may we discerne whether our feeling be that sense which is peculiar to the Child of God or not Minist By the Spirit of adoption Schol. Which be the sure markes and fruits of Adoption in vs Min. Perswasion of the loue of God towards vs of our Election Redemption and Glorification ioy flowing from this feeling with increase of perswasion and peace which passeth all vnderstanding Schol. Yet what if the soule haue no such disposition Minist Yet must wee looke backe vnto what wee haue felt Next wee must see what wee desire to feele and further what wee hope to feele Scho. How may one know whether as yet he hath euer had any feeling Minist Hee must looke if euer in laying sure holde of Christ his soule hath beene filled with a spirituall sweetenesse aboue all the pleasures of Nature which in some measure hath left a seale and stampe of heauen in the soule that hath thus inabled him to discerne betwixt an absence and a presence of God so that hee is alwayes ioyfull when hee hath any feeling of Gods loue by the contrary euer sad and heauy for his absence Schol. Yet seeing the wicked may haue an inward restraining vertue to curbe sinne and an outward conformitie with the law of God how may it be knowne whether one hath a restrayning vertue onely or the renuing vertue of the holy Spirit Min. This is most easie to discerne Scho. Explaine your meaning Minist The first internall worke of the Spirit is a sight of sinne which offends the Maiesty of God a sight also of God who hath beene offended Next a secret sorrow proceeding from a hatred to sinne with a loue of that glorious offended Maiestie prouoked then a true desire to be freed of sinne with a louing heart and earnest desire to loue God for himselfe Further also a purpose and resolution to consecrate our secret thoughts will and affections vnto his holinesse as a liuing sacrifice A strife also against all the pleasures and occasions of sinne with an indeauour to keepe our thoughts and affections stedfastly vpon God and his will Lastly as the minde naturally strais from God the will being peruerse and the affections disordered if there be then a sting in the conscience bringing true remorse these be signes of the operation of the true Spirit by his renuing grace Schol. Seeing the worke of the spirit is a thing sensible which is felt in his renuing vertues in the slaughter of sinne and reformation vnto newnesse of life what if all this while one feele nothing but the growth of sinne hardnesse of heart and blindnes of minde Min. First he must see if he be able to discerne his sinne blindnesse and hardnesse of heart 2. Looke if hee secretly mislike the same 3. Marke if he would willingly wish it remoued 4. Consider if he haue desire to vse or any way wish he might vse the means though to his feeling he is no way able to vse the same 5. Looke backe if at any time God formerly did euer giue him grace to beleeue in him for that present without any sense or feeling euen when not being able to pray in languor patience and hope hee waited for Gods presence 6. Consider if after earnest prayer and sorrow for sinne at any time hee hath found light ioy peace a perswasion of mercy with some softnesse of heart the power of sinne abated Lastly if hee find this continually before his eyes The good which I would I doe not but the euill which I would not that doe I. Scholler Declare vnto me then some markes of the renuing Spirit Min. A loue of God and his image for his owne cause being goodnesse and loue it selfe Then an vnfained hatred of that which offendeth God Lastly a misliking of our owne euill heart with a true thirst and hunger to haue it made better Sc. Can a Reprobat haue these markes Minist No. Scholler How so Minist Because they be the markes of Election and are wrought by the Spirit of Adoption which a Reprobate cannot receiue Schol. Who are they who feele the wrath of God and shall also perish in the same wrath Minist Those whom God in his iudgement wakens giuing the conscience ouer to find the deluge of torments the sting of reprobation withdrawing from them his Spirit either to seeke mercy truly or to beleeue that there is any mercy for them so despairing Schol. When doth the Lord waken such wicked men to feele these horrors of conscience Minist Some sooner some later some longer before their death as Cain some againe immediatly before their death as Iudas Scho. What kind of sense
vnto repentance that he came for the sicke and not for the whole that he biddeth all laden and weary sinners come vnto him yea and all such who are a thirst to come vnto the waters and drinke freely assuring them that though their sinnes were red as scarlet yet that hee will make them white as the Snow as also he himselfe hath sworne that as he liueth hee desires not the death of a sinner but rather that hee should turne from his wickednesse and liue promising that he will neither breake the bruised reed nor quench the smoking flaxe but will bind vp that which is broken with the comforts of his Spirit will make whole that which is wounded with the plaister of his precious blood and bring home the lost sheepe reioycing also at the returne of the forlorne sonne His loue also couers both the multitude of sinnes and the sinner with his owne shining righteousnesse he also quickneth and raiseth vp the dead soule that is stinking in the graue of sinne And to be short he saith He who beleeueth shall neuer be ashamed but shall be raised in that great day with a glorious body like vnto the most beautifull body of Christ Iesus and shall neuer be condemned but haue euerlasting life This is the rocke I spake of and on this rocke must the soule anchor when it is tossed betwixt the strong winds and deepe waues of sinne and euerlasting wrath For blessed is he who beleeueth though he neuer saw Iesus with his eyes Yea suppose one neuer had any feeling of him still waiting in hope and languor and resting vpon the loue and mercy of Christ Iesus reuealed in the word this is a sure ground to rely vpon that as God is trueth it selfe so he will most certainly performe all his promises in his owne good time being both mercifull and powerfull to performe whatsoeuer he promiseth Scholler Yet why may not one who doubteth of his Election reply It is certaine God is mercifull true and powerfull but what is that vnto me seeing that I cannot perceiue in particular that hee hath made a promise vnto me Minist First I would haue such a party to assure himselfe that this is but a iugling deluding Sophistrie of the diuell to make any to prie into the decree of God to see whether his name be written there or not before he vse the meanes for then this followeth that because I cannot see Gods decree therefore I will vse no meanes all are in vaine which temptation if the Deuill can once settle keeping such parties from the meanes then he knoweth they be sure his owne Next I would wish them to remember that the Lord is so aboundantly mercifull in making of his promises that hee excludeth no sorts of persons neither Iewe nor Grecian bonde or free high nor low rich or poore but the righteousnesse of God through Iesus Christ is in all and vpon all who beleeue That there is no exception of persons for all haue sinned and are depriued of the glory of God and are iustified freely by his grace through the redemption made in Christ Iesus yea that Christ Iesus came into the world to saue sinners whosoeuer they bee excluding no sort nor degree from laying holde on life much lesse any particular person Rather then must one gather the quite contrary arguments against the Deuill and carnall reason And thus returne their arguments All Gods children for the most part who in former times haue beene called and enlightned when they were dead in sinnes and trespasses at their departure from Sodom were not so curious as at first to prie into Gods decree to knowe whether their names were written in the booke of life before they would vse the meanes but they reiecting sense and carnall reason did by degrees vse the meanes to their power and so by the constant vse of the same and Gods blessing therewith by little and little at length found their eyes opened their hearts softned the whole man in part sanctified so attaining vnto the knowledge of his decree therefore I will also vse the meanes rather obeying God then the diuell which though by and by they proue not effectually yet I will waite Gods good time who knoweth but at length I may speed as well as others And so againe though I find not my name in the free Couenant of mercy yet since it excludeth none by name I will hope still though I bee most sinfull yet Christ he came into the world to saue sinners he iustifieth all those who beleeue in him how miserable soeuer they be yet his righteousnes apprehended couers all their infirmities But so it is I am a vile sinner laden and burdened with iniquities Therefore I will beleeue and my Lord will iustifie me and I will draw neere vnto God and he will ease me I will apprehend and cleaue close vnto his righteousnesse how vile and naked soeuer I be of my selfe and thus I shall escape in the middest of all tempests For God if I be penitent is more powerfull to foregiue and heale my rebellions then I am able to prouoke his anger Now the ground of this consolation is the reuealed trueth of God which is as sure as if we did see him in an extraordinary manner both feeling and hearing him speake vnto the heart and eare or rauishing vs in visions as he did to Adam Abraham Isaack Iaacob Moses the Prophets and Apostles or as vnto Paul out of heauen for heauen and earth shall passe away before any title of his word shall fall vnto the ground And hee who resteth vpon this word out and beyond his feeling he resteth vpon the arme of God and as God is true shall vndoubtedly find deliuerance but he who measures the promises of God by his feeling and thinkes that hee beleeueth not but when he feeleth he sinneth grieuously for hee compareth all vndoubted veritie grounded vpon God which shall be performed in Gods good time as certainly as God is truth it selfe with an vncertaine and vanishing feeling which may faile vs but the promises of God cannot Hee therefore who measureth his faith by his feeling deceiueth himselfe because neither is it permanent neither haue we any warrant of the measure time or continuance thereof seeing the Lord commeth when hee will and as he will as he seeth to be most for his glory and our good euen in our most need And as for the chiefe grounds of faith there is no neede to goe vp vnto heauen to seeke for them neither to digge downe vnto hell to find them out for as Moses speaketh the word of truth is neere into vs our eyes see it continually our hands handle it our eyes see it our eares haue the same read and preached vnto vs. And hee that beleeueth in his heart as the Scripture speaketh that Iesus Christ is dead
and risen againe 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
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
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
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
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
the predominant sinne of naturall inclination making it either if it be possible to appeare no sinne at all or at least to be but a small light trifling thing and not out of measure sinnefull as indeede it is after which frailty not being able to resist the affections are defiled inflamed and set a fire with a loue to the inticing obiect of seeming delight which being done the flesh and carnal reason now bearing sway hee neuer leaueth vntill he cause the Childe of God to fall into the same sinne againe vnlesse the Lord by speciall Grace sustaine him Schol. What mooueth that cruell enemy to assault Gods children in that terrible manner Minist The hatred which he hath first against God and then against man because of God Next because aboue all things hee would gladliest haue one to fall away who hath obtained Grace for this he thinketh is his glory to disgrace the worke of the holy Spirit in vs and to cause the name and holy religion of God to be blasphemed As also that hee may bragge if it were possible of his victory ouer the power and grace of God And further because there is rooted in him an vnsatiable desire of the destruction of all the creatures of God but especially of his Elect children Sc. What lesson ariseth from hence Minist First to take no truce with sinne because this cruell enemie entreth vnto the soule thereby for dallying with sinne is as it were a doore for him to enter in vs the soule then being the place of his residence 2. To labour diligently and narrowly to finde out all our sinnes chiefely that predominant of naturall inclination 3. We must labour to be in a continuall battell alwayes with all our sinnes giuing them no rest nay not so much as suffering an euill thought to enter into our minde with peace but to suppresse pursue and crucifie it presently by lifting vp the heart vnto Christ striuing against it Fourthly to be sure that we repent vs of all our sinnes truely as often and so many as possibly wee can remember crauing for those wee cannot call to minde and as our eyes are opened by which we see more and more to be sure we purge all out conceale nothing from God so making a cleane conscience 5. To be at a continuall battell with all our euill affections pressing them downe with a continuall remorse and sorrow with faith in the obedience merits death and resurrection of Christ Iesus 6. To watch continually and beware that the strength of sinne on a sodaine inflame not so the powers of the soule that they breake out like fire in the whole man 7. To be sure aboue all things we continue a most earnest constant fight against our predominant sinne being warie as we loue our life and peace that we suffer not the least motion thereof to enter in our soules because this aboue all other sinnes is the traytour that will soonest deceiue vs vnder shew of friendship For if we suffer the thoughts thereof to encroach vpon vs it will passe our power to restraine the same vntill to our extreame sorrow it haue burst forth in action Further to labour to fill the heart both with the word and with a sense of our continuall guiltinesse because we drinke iniquite continually like vnto water endeauouring therefore to let the feare of God so possesse the soule as to terrifie it from euery little sinne whatsoeuer remembring also continually the excellencie of that euer-glorious Crowne prepared for all those who with a true though weake endeauour according to grace giuen striue for the same with patience running that race which is set before them least with the damned they burne in hell-fire for euer Then to labour with all our might to keepe a broken and contrite heart soft and humbled not only for the euill we do but also for that good wee should haue and doe Further to bee familiar with God in prayer labouring so to settle the heart that we may be more and more acquainted with him In which we must marke what our disposition is before wee pray what comfort wee haue in prayer and how wee are disposed after prayer when if we find no comfortable presence or sense of his loue wee must looke backe vnto our former actions since last we receiued comfort viewing what Ionas causeth this tempest which found wee then must neuer giue ouer vntill by a sound repentance we haue purged the heart therof Lastly to endeuour whatsoeuer the world thinke still to keepe a sorrowfull and lowly heart longing for his blessed Maiestie vntill he come when we feele him present blessing him for the same and diligently retayning him by faith and a good conscience Scholler Seeing the Lord hath all grace in his owne hand and both biddeth vs be holy as hee is holy and hath power to make vs holy What is the cause that hee suffereth his deare Saints to fall sometimes againe and againe into the same sinnes which they hate being sorrowfull for them and desiring earnestly to leaue them Minist To exercise their faith and repentance and humble them least they should grow proud To make them loath this present life in regard of sinne when they behold and feele themselues thus snared against their wills to long for that life where they shall neuer sinne any more but serue their God willingly perfectly and constantly for euer and euer Schol. May any one then conclude that he is vnder the eternall terrour of Gods wrath reprobated when he feeleth an absence of God a presence of sinne after remorse and true for sorrow falling into the same sinne againe Minist No. Schol. In such an extreamity what must then vphold Minist Three things 1. To looke vnto that which God worketh in vs 2. To looke diligently into the nature of God 3. Vnto the examples of the Saints Schol. What should be obserued concerning GODS working in vs Minister First that seeing we consist of diuers contrarie parts renewed and vnrenewed that there may bee in the renewed a misliking of the euill that we may say with Saint Paul It is no more we but sinne which reigneth in vs doing the euill So againe The thing which I hate that doe I and the good thing which I would that doe I not Next we must be sure that so often as we fall wee must immediatly flye vnto GOD by repentance to obtaine new remission and pardon not delaying the time least ere wee be aware deadnesse and hardnesse of heart steale vpon vs seeing he who is vnfit to day shall be lesse fit to morrow remembring there-withall least Sathan who warcheth but an opportunity to drowne the soule in perpetuall sorrow suggest some lye or slaunder vpon the trueth of GOD That the iust man as it is written falleth seuen times a day and riseth againe and that when a sinner repenteth him of his sinnes