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
Booke to the Reader chiefly if thou be a Nicodemite THy thoughts I know will straight inquire My Fathers Name with great desire Who if he please thee not why then The lines are rude and nought the penne But know thou must thy minde appease For though thou aske I cannot ease Thy heart therefore be thou content To feede on that which God hath sent And if I iumpe not with thy mind Call me not therefore now vnkind Who proffer thus to ease thy load Of sorrow 's on my shoulders broad And if my lines seeme strange and new Remember how a learned lew Did wander when Christ would him gaine How any could be borne againe Therefore though thou canst not conceiue These things yet let me pray thee leaue To say therefore no such things are Which doe surmount thy reason farre But rather like a little child Who is not with such thoughts defil'd Be thou content to passe that way Christ vs commaunds though sense say nay And pray though now thy eyes be blind Him to enlighten yet thy mind And sight that thou mayest clear'ly see Things yet not thought or knowne of thee That with that mountaine-seeing man Heau'ns Chariots thou may'st see and scan And so confesse with others moe Thus long what blindnes kept thee so But if thou be of gentle kind With sorrow's tam'd and now not blind My sute is though I stray and erre As mortals yet thou would'st deferre Thy censure to peruse me quite When though I seeme not full perfite Beleeue no more then doth agree With sacred lore and veritie Then this my paines shall counteruaile If on my shame thou cast a vaile To the Right Worshipfull Maister William Tothil Esquire c. SON IN peace men vse for to prouide for warre Best Pylots doe waite for ensuing storm 's Yea euen this wisedome is in sillie worm's Who though from reasons reach they stray so farre In Summer still for winter to prepare So though your Sunne Sir now doe shine so cleare That storm 's appeare not either farre or neare Yet since experience hath found it so rare To haue two heau'ns and in them both a stare Long time without some crossing gloom tonight When Wraths heart gnawing fear's shall dim the sight Of former grace filling the minde with Care Though still I wish your mind free from such fear's Let this yet neere if need be stanch such teares To the right Worshipfull Mistris Katherine Tothil worthy of all respect SON HEau'n-shaking Wrath pour'd out like flaming fire Bending the rockes tearing the hils asunder Tossing the earth and all things bringing vnder Who would not from the same in haste retire Me thinkes I quake whil'st I the same admire No wonder then such wet their couch with teares Who but in part conceiue these horride fear 's Not knowing where to shrowd them from his ire A Fortresse strong I know you wish to gaine Whence sinne and Satan you may both defie Looke then in this where you your state may trie Freeing your selfe from feare of endlesse paine Much could I wish but all must rest in this That euery thing may serue t' augment your blisse To the Right Worshipfull Maister Francis Drake Esquire c. SON IF one Deuill loos'd so tortur-tosse the minde If Princes ire so vexe with thousand cares If crosses here so fill men with despaires If so with tooth-ach stone gowt they are pin'd If here sterne conscience gnawing worme so grind What sorrowes then in Wraths infernall caues With matchlesse might shall wound all Satans slaues To blacknes darknes endlesse woe confi'd More O! but when great iudgements voice shall sound That last retreat neuer to meete againe Me think's I heare what shout 's what shrick's in vaine They bellow forth to see the Saints so crown'd Amongst the best Sir this shall be your crowne To mount with these when those shall be cast downe To the Right Worshipfull Mistris Ioane Drake worthy with the worthiest SON WHilst thoughts of flam's not consuming fire Where tortur'd soul's howle yel crie neuer die Inflam'd with breath of Iah's deuouring ire That rents the rockes and makes the mountaines flie Did wound with feares my soule yet you on hie With Eagles wings I wish'd might mount away Within the Vaile at last to dwell for aye Such gnashing lashing howling nere to trie Whil'st Sunne-shine light your face doth yet array And Bridegroomes comming hath not shut the gate That restlesse cries which neuer came too late Might tempests stay force heauen and make you way And if you will beleeue me heere I vow My censer alwayes shall keepe Wrath from you TO THE BOOKE SON HEnce hence smal booke thy foote steps see thou bend Vnto all such whom Sathan luls asleepe Knocke hard rowze vp tell them the day doth peepe Then vnto those whose hearts all sorrowes rend That Wraths deluge hath measure time and end Tell them and that though sterne deuouring ire Like thunders lightning seeme to set a fire Their torturd soules yet wish them but attend A while vntill cloud-vanishde Sunshine light Appeare with ioy to giue their foes the foile Meane while their wounds bind vp with baâ—â—me and oyle Wait still stay teares and feares with all thy might And if for all this yet thou canst not please them Weepe still with them for this perhaps may ease them A Table of the Contents and summe of this Booke 1 PRoofes that there is a God pag. 6. 2 Proofes that the Scriptures are the Word of God 10 3 Definition of God 13 4 The Obiect of His Iustice and Mercy ibidem 5 The causes of the proceeding of the wrath of God 14 6 How God is saide to be angrie 16 7 How to discerne when wrath is at hand 19 8 How God bringeth about his wrath ibidem 9 That Hardnes of Heart though the meanes both past and present haue not beene effectuall cannot argue Reprobation 21 10 Signes of temptation 25 11 The conditions of such who are and who are not vnder wrath described 27 12 Who they are who feele wrath and yet are far from the same 27 13 The seuerall conditions of his Estate 28 14 What a troubled soule in this estate tossed with diuers tempests of wrath must doe 29 15 Who they are who haue not a deepe sense of wrath and yet are farre from wrath 29 16 The seuerall conditions of this estate 30 17 How to know whether in hardnesse of heart we are vnder wrath or not 32 18 Comforts for such who are not able to serue God as they thinke in spirit and truth 33 19 Why God at first will not be found in the meanes 35 20 Who they are who feele no wrath and yet remaine vnder the wrath of God 36 21 The seuerall conditions of this Estate 37 22 How farre a Professor maybee vnder this wrath 38 23 Description of a sauing knowledge 43 24 How to know whether or not Christ hath beene laid hold vpon 45 25 Triall of true
hath a Reprobate when he is thus wakened Minist Light feeling perswasion Schol. What light seeth he Minist First all his sinnes accusing conuicting condemning and tormenting him 2. The great God a consuming fire to deuoure him 3. Eternitie of paine prepared for him and to be giuen ouer by the iudge to be tormented for euer with the diuell and his Angels Schol. What feeleth the Reprobate being thus wakened Minister First that sinne is bitter 2. That there is an euerlasting wrath prepared for impenitent sinners 3. That the conscience howsoeuer for a while asleepe in hardnesse of heart is capable of wrath 4. That it is a fearefull thing to fall into the hands of the liuing God And lastly that hell-torments doe take away all peace and comforts bringing nothing but sorrow and vnquietnes yea that a little looke of hell for one euill thought is more fearefull and terrible then all the torments in the earth Schol. Whereof is the Reprobate perswaded when he is thus wakened Minister First that God neuer elected him nor yet Iesus Christ hath redeemed him and that hee was neuer renued by the Spirit of grace 2. That hee shall neuer haue comfort in heauen or earth 3. That there is an euerlasting wrath prepared for him and that hee shall neuer come foorth of that prison and torment Lastly that GOD and his creatures visiible and inuisible Elect and Reprobate shall all bee his enemies helping to aggrauate his torments Schol. What be the degrees by which a Reprobate is brought vnto this torment Minist First Prophanenesse 2. Impenitencie 3. Infidelity 4. Senselesnesse and dead security 5. A wakening by a sensible wrath Lastly a reiection of him into euerlasting torments Scholler What difference is there betwixt the Elect and the Reprobate in the sense and feeling of the wrath of GOD Minister First the Reprobate hee feeleth and fretteth at the same Next his torment paineth him so that hee would gladly bee rid of the paine but neuer truely repenteth him of the sinne 3. The waight of his torment proceeding from a guilty conscience and the sight of God the Iudge maketh him to despaire cast off mercy turne his backe vpon God and his free promises in Christ Iesus so plunging himselfe without recouerie in the wrath of God Schol. How doth the childe of God behaue himselfe in the feeling of the wrath of God Min. Being wakened out of the dead sleepe of sinfull security First torment maketh him to lament and sorrowe that hee should haue prouoked his GOD thus to deale with him Next he thirsteth for reconciliation with God through Iesus Christ Further he draweth neere laying sure hold vpon the promises of the word of GOD desiring to feele them by experience Yea more hee seeth no saluation for him out of Christ crucified and therefore renounceth himselfe and all that is in him cleauing onely to Gods free mercie and loue in the Lord Iesus Lastly hee giueth not ouer but constantly waiteth hanging still on Gods free loue and the trueth of his promises reuealed in his word Schol. Yet shew vnto me further how neere the childe of God may come vnto the wicked in the sense and feeling of the wrath of God Minister First Gods childe will feele all his impediments standing vp betwixt God and him 2. He may haue no kind of feeling either of the loue of God or of his mercie election redemption or of the Spirit of sanctification 3. Gods childe will feele for his sinnes in Gods absence in his conscience burning wrath vnquietnesse and torment 4. When hee thinketh of God hee may be troubled Eternitie will dash him the conscience of him also at that time may beare such witnesse against him that altogether hee may doubt of his saluation easily then hee may be perswaded to despaire and if at such a time it were giuen vnto the sense of his owne conscience to iudge hee would willingly subscribe his owne condemnation Scholler Declare then what is that manner of working by which God vseth to heale a soule being thus diseased Minist Hee hath a secret working for that present vnfelt by the Patient yet afterwards fully reuealed Scholler But in such a narrow pinch howe may wee iudge of that secret working Minister First by that griefe wee haue for grieuing of our God 2. By that desire wee haue to bee reconciled with God for still the more grieuous that the torment is so much the greater will desire of reconciliation bee and the hatred to sinne 3. By that hope wee haue aboue hope against our feeling looking vnto Gods free promises with assurance that hee will come with this resolution that though hee delayed his comming vntill our last breath yet for all this that wee would waite for him Schol. When Gods children cannot feele should they measure their estate according to their feeling beleeuing that God so accounteth of them as for the present their conscience witnesseth Minist No. Schol. Why so Minister Because none may measure the fauour of God by their present tentations seeing feeling is a false Iudge Scholler Yet when one hauing sufficient knowledge walketh in all the means so much as may be and can for all this haue no assurance or feeling of remission of sinnes is not this lamentable Minister It may bee so for a while but it is with such as with those who haue a bad stomacke who though they cannot make vse of their prouisions of knowledge for the present yet when their appetites returne they find better vse of it then euer before Schol. God we know promiseth to giue those who delight in him their hearts desire Yet we see they haue it not alwaies in spirituall things as true ioy feeling assurance of his loue c. How doth he then fulfill his promise Minister It is most certaine the breach is alwayes on our part for such looke aside on other worldly matters and not directly vppon GOD making him their sole delight suffering their corruptions beare sway and then it is iust with God to take away for a time their feeling for hee seeth if such had not sometimes a dead heart they would haue a proud heart which is worst of all therefore hee leaueth them for a time Schol. But they gladly would be freed from both Minist Our hearts yet are so deceitfull that God sees we could not escape the latter but by vndergoing the former Schol. What then should such thinke of themselues who for some yeeres together find lesse feeling in prayer ioy in all good duties c. Then in the former times although they vse the meanes Minister Such thinke too hardly of themselues oftentimes without cause razing the ground-worke of their Election And calling all the pledges of Gods former fauours into question which indeede they should not doe but rather gather so many more as they can For though
which because as he testifieth it was not done wittingly he was receiued into mercy because hee did it ignorantly But this sinne against the holy Ghost is a blasphemy exceeding wicked surpassing his because it is done with extreame despite against a manifest conuincing light 3. It is called a sinne which neuer shall be forgiuen not from the nature of the sinne as if there could bee any surpassing Gods mercy for a finite creature is not able to commit that sinne which an infinit God in mercy is not more able to pardon but it is saide to be irremissible because there is no mercy appointed for it because there is to repentance to be giuen to such a one and such a one shall neuer beg for mercy Yea I may further adde that the fury of such a one who committeth this sinne is so great against Christ that suppose he might haue mercy by repentance yet hee would not haue it 4. It is called a falling away or an apostasie because it is not only a simple Apostasie of a part or for a time nor yet an Epilepsie or a Spirit of slumber but also a totall finall Apostasie 5. It is called a sin against conscience and knowledge with great despight against the spirit of grace there is no man but hee sinneth against knowledge conscience So these Pillars of the Church Peter and Dauid before him sinned with many more Yet all without despight therefore take away despight malice and extreame despight and so long there will be no sinne against the holy Ghost Lastly it is called a sinne vnto death because all sorts of death doe follow it corporall and spirituall first and second temporall and eternall Schol. Where doth this greatest sinne chiefely make residence in these who commit the same Minist In the heart and minde Sch. How may it be iudged of there Minist By sixe properties or effects three in the minde and three in the heart Schol. Declare which be they Minist In the minde it is done against all sorts of light 1. Against the generall light of all the powers of the mind 2. Against the particular speciall light of the conscience 3. Against the spirituall light that light of the spirit word and grace Secondly in the heart 1. It must bee done willingly with a full consent as the Apostle speaketh For if wee sinne willingly c. 2. There must be malice in it as ver 29. where such a one is brought in despiting the spirit of grace c. 3. There must be the extreamitie of malice in the same because such a one treadeth vnder foot the Son of God and trampleth vnder the blood of the New Testament as if it were dogs blood crucifying Christ vnto himselfe and making a mock of him all which are actions of despite and extreame desperate malice Schol. What principall qualitie must he needs be endowed with who can commit this sinne Mini. He must haue a great light and knowledge for then it is properly said to be committed when a mans illumination is so great that hee cannot bee ignorant though he would what he doth and yet for all this will wittingly and willingly of a desperate malice oppugne impugne Christ and his Truth more and more persecuting the same with finall obstinacy to that end onely to withstand despit him so that then they become of a diuellish nature or rather very diuels for still the further one wadeth into this sinne vntill the consummation thereof the more hee partakes both of the knowledge and malice of the diuell As the Pharises c. Of all others the worst for some there were who knew Christ in his cratch some sucking his mother very yong some nailed on the crosse others againe could not know him no not in the greatest light and glory of his miracles A 3. sort he had to doe with who knew him clearely by the light of the spirit and of his wonderful works yet malitiously spake and did against their knowledge blaspheme scoffe and mocke the Sonne of God and these were the Pharises whom falling into this blasphemy against the holy Spirit Christ reprooueth and threatneth Schol. To how many sorts of people is it incident to commit this sinne Minister As I take it to two sorts onely Schol. Which be they Minister First such who hauing giuen their names vnto Christ taking vpon them a profession of him and his truth yet in the time of tentation doe make defection continuing in the same vntill they fall into an vniuersall Apostasie so perfecting this sinne 2. There hath beene an other sort who knewe the Truth clearly by a generall speciall spirituall conuincing light nor taking vppon them the profession therof nor the names of Christians who not-withstanding that they were indued with a great light of the Truth yet did with all theyr might in great malice impugne the same persecuting with great obstinacie Christ and his members such were the Pharisies Of the first sort who made defection wee read of Alexander the coppersmith Iultan the Apostate Porphyrie c. Of the other as I haue saide were the Pharisies For they knew that an vncleane spirit coulde not worke a true Miracle seeing euery true Miracle must bee wrought by an infinite not bounded power the whole power of Hell beeing limited which is onely of God therefore to ascribe such Miraculous works to Belzebub an vncleane spirit derogating the glory of the Sonne of God and taking away the fruites and efficacy of the Spirit was in them as vilde and pernicious a blasphemie as could bee Since all the diuels in hell their power beeing ioyned are not able to worke one true miracle for by them Christ was declared to bee the Almighty God manifested in our flesh Iustly then were they condemned of blasphemy against the holy Spirit because their sinne had in it no infirmity but was altogether of obstinate setled well-aduised malice whence from them this sinne hath the name of blasphemie as from the first sort of Professours who haue made defection it is called Apostasie Schol. What doe you call or how doe you define this Apostasie from the trueth Min. It is not an Apostasie from a naturall morall or ciuill trueth from a trueth in these outward things for which men so striue but it is an Apostasie from a supernaturall trueth from a trueth concerning our euerlasting saluation and the liuely faith in Christ Iesus 2. It is not onely a particular Apostasie from any piece or parcell of this Diuine trueth but it is a generall Apostasie from the whole word of his trueth which wee call the Gospell and consequently a manifest defection from the liuing God who in Christ Iesus was manifested in our nature Neither is it a partiall defection with a part of the soule onely with the minde or heart onely but it is a totall defection of the whole soule yea not only of the whole soule but also of the
whole man both soule and body 3. It is a finall defection a defection without recouerie such an Apostasie as Heb. 6. is called a falling away so that whosoeuer falleth truly into this sin falleth away without recouery yet men doe not come vnto this vniuersall Apostasie all at once but by little and little and processe of time for first they chase away and banish their whole light they waft make shipwracke of conscience they desperately harden their whole hearts vntill they become as it were incarnate diuels Sathanized in a wonderfull manner vntill they match Beelzebub himselfe in their desperate despite and malice so that there is no sinne which maketh a man so spitefully to detest Christ as this sinne yea with such extreame hatred that although he might hee will receiue no benefit of his Propitiatorie and Expiatorie sacrifice Scho. What is the cause that this sinne is so seuerely punished Mini. Amongst other causes because it is so free of infirmity suddaine fits and passions which other sins are not free of and so full of desperate malitious well-aduised malice scraping forth all light banishing all conscience fighting against the heauens so farre that because it cannot attaine vnto Christ who now in Heauen sitteth at the right hand of the Father in all glory it vndertaketh to bee reuenged vppon his true members the militant Church vpon earth which so farre as it can it persecuteth oppresseth and by all meanes rooteth out so that it is iust with God in his righteous iudgement to haue decreed neuer to giue repentance vnto the same Schol. By what steppes or degrees doeth this sinne ascend to the height of impiety Min. By foure steps it ascendes or rather descends towards Hell 1. It maketh a man doe actions against knowledge and conscience and that without infirmity vsuall in other sinnes falling from the Faith of Christ Next it maketh them to goe on forward in the same continually vntill they make their partiall defection a Totall their particular a generall and their generall a finall Apostasie Then further it maketh a man diuellish malicious despitefull to grow in malice against Christ and his members more and more Lastly if neere finished it bee the sinne against the Holy-Ghost indeede It maketh a man violently breake foorth in all sorts or fearefull and terrible persecutions in all kinde of blasphemies and grosse visible actuall sinnes all murthers burnings oppressions Witcherafts Sorceries Exterpations finally and what not to that end onely that it may resist oppose and despight and fight against the power effect graces and conuincing light of the Spirit Scholler May not one who in GODS sight and decree is chosen vnto life seeme to beginne to fall into this sinne and yet bee called backe both from preceeding therein and finishing the same Minister As I take it he may for wee know Manasseh the Sonne of good Hezekiah King of Iuday ruling in Ierusalem the place of Gods glory and worship in the midst of a glorious Priesthood many hundred yeeres olde whereof he could not be ignorant did notwithstanding abhominably sinne and seeme to goe on in the finishing of this sinne for a long time ouerturning and extinguishing to his power Gods worship building againe those high places which his Father had cast downe and abolished making a Groue and worshipping the whole hoast of heauen building Altars contrarie to Gods commandement in the house of the Lord and in the two vtter Courts thereof for the whole hoast of heauen causing his Sonnes to passe through the fire giuing himselfe to witchcraft and sorcerie to vse familiar Spirits and Southsayers setting vp the Image of his Groue in the house of the Lord filling and causing Ierusalem to swimme from corner to corner with innocent blood finally exceeding those exceedings sinnes of the Amorites yet no cast-away but at length proued to be the child of GOD for all this Iosephus also thus writeth of him Hee was so impudent that hee spared not to pollute the very Temple of God the Citie and the whole Countrey for making his entry in despite of God he slew afterwards all those who were vertuous men amongst the Hebrewes and though hee had no want of Prophets yet so it is that he killed euery day some so that Ierusalem was ouerflowne with blood c. Thus farre wee see one went and was by the mercy of GOD called backe againe Wherefore no poore Christian howsoeuer sinfull not comming neere the sinnes of Manasseh ought not to thinke hee hath committed this sinne yet is it good for all to flye all sinnes chiefely those done with deliberation against light knowledge and conscience for wee know the further that euen Peter himselfe went in Caiaphas Hall hee swore and forswore denying Christ so much the more but it was a great mercy to be called backe againe for which let all in their feares wish and pray Schol. What in the meane time must comfort vphold poore fearefull soules who imagine to haue committed this sin therefore forsaking all meanes Minist In my iudgement a better information of their iudgements is of great consequence to helpe to sustaine them for though wee yeeld for a while to all they affirme yet if they say that they could wish that they had not so sinned certainely then they haue not thus sinned or if they feare to bee or fall into this sinne they shall surely neuer commit this sinne Further such persons must bee demaunded of whether they be come vnto that despite against Christ that they would trample vpon his blood vs vpon the blood of a dogge whether their impious blasphemie be such that with the Pharisies they doe call him Belzebub whether those forgoing propertie of this sinne haue beene in them viz. a touched heart a taste of the powers of the word of trueth a taste of the powers of the world to come to bee partaker of the Spirit whence all such who affirme that their former actions and seeming graces haue onely bin hypocriticall lip-labor are excluded from possibility to haue committed this sinne whether they haue fallen quite away from their religion whether they haue renounced their faith in Christ Whether they haue impugned oppressed the knowne trueth yet persisting therein with resolution still to goe on therein Whether they haue fallen against knowledge and conscience whether there bee no infirmitie in their falls what long time it is since they haue so sinned whether or not as yet they may bee reclaimed Whether now they obstinately persecute Christ in all his members so farre as they are able Whether they runne not with a high hand in all manner of grosse actuall sinnes and rebellions Whether their wickednes be such that vnto their power they draw others into the same excesse of riot with them Whether their disease hath bin and is onely in blasphemies of the minde and then it is not nor so long can bee this great sinne which bursteth forth as is prooued in
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