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
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
they thinke that they had better feelings at their first conuersion yet it is not so if for the present they stick close vnto all Gods meanes for their first feelings were in a great part rather suddaine passions then grounded comforts but after they come to haue any true conflicts with their soules the mud of the flesh is more purged away and all things are more sound then at the first Scholler Yet you know it is written that the righteous in their olde age shall be fat and flourishing bringing forth fruit what shall some say then or thinke of themselues when they find a decay in their memories c. Deadnesse in their affections c. Though they may not call their election in question may they not feare some strange iudgement Min. No surely for perhaps then they may flourish most of all in humility holinesse patience experience and such like graces when they want those stirring and hote affections Neither ought we to looke for such strength of memory and liuely operatiue actions of grace in age in sicknesse in great sorrowes and tentations as at other times in yong yeeres free from such assaults Neuerthelesse in such times God giues graces most fit for those times as in age grauity ability to giue good counsell to speake from experience c. So that though the aged Christians haue not alwayes most life and feeling and stirring grace yet are they better seasoned then young souldiers as the Prophet speaketh Giue thy strength vnto day seruant so haue they a great deale more of Gods strength to walke with yea the greatest measure thereof at their most neede which if wee should attaine vnto too soone it would make vs proud and secure to say with the rich man Soule take thy rest thou hast enough for many yeeres And therefore as Hounds doe hunt best when they followe the sent not the sight for then they runne a madding ready like to breake their neckes so aged Christians though they follow by faith and haue lesse feeling in sense yet doe they goe on more strongly to heauen then such who runne all vpon their sense Schol. How commeth it then to passe that Gods children are so addicted vnto feeling so mourning when they haue lost the same yea so troubled that they imagine all is gone for euer Minister Iust as a pricke of a pin or some other distemper in one part of the body doth so vexe vs that wee for the present are so grieued with the same that wee forget that strength and health which is in the rest of the body so the feeling and sense of Gods loue being for a while lost doth so dampe with the sorrowe thereof all other graces in the soule that for the present wee can discerne none and so imagine all to bee lost for euer Schol. What maketh Gods children so to relye vpon feeling Minister Certainly as I thinke because they remember not that it is written we walke by faith and not by sight and so their faith being weake by reason they are not well clothed with their spirituall armour hauing forgot their consolation no maruaile they stagger and reele to and fro hauing lost the touch of that hand which had wont to guide them So that I say it must bee want of faith the strength whereof appeareth most in the least measure of feeling Schol. Wherefore then doth God giue vnto his children such a measure of feeling at their first conuersion yet afterwards withdraweth the same Minist Euen as we see we may lead a little child when he is young whither we will with apples and such like toyes so are wee being babes in Christ led by feeling at our first conuersion then we are altogether for rewards at which time if GOD made vs not better offers then the world we would forsake him and cleaue vnto the same But with the woman of Canaan to hold out in repulses without feeling to gather strong arguments to mooue GOD againe and againe argues a strong Faith Againe Christians haue ordinarily more feeling at first because then euery thing is new vnto them receiuing more from God then they looked for Neither are our prayers then so much vnderpropt with arguments as with feelings then we come with simple sutes thinking God loues me and therefore hee will heare me As little children vse to come to their Parents they bring no forcible reasons but I pray you Father c. Giue me such a thing neither doe their Parents expect any but are well content yea glad to heare them aske at first But when processe of time makes those feelings by vse not to seeme so new and so not so sensible God hiding his face and feeling decaying then doe they beginne to lay about them with their knowledge to labour for strong reasons in their prayers to seeke how to mooue God best by his nature promises and former mercies And then indeede whatsoeuer wee thinke is the best growth in faith and al goodnes which after the storme is past Gods children can see and reioyce at yea and liue vpon the store a good while after hauing those prayers which they made in their deepest anguish as the best pillars of their assurance of Gods loue Schol. Why doth God for the most part so long delay to giue comfort and feeling vnto his children Minister Not like vnto some Physicians and Surgeons who with needlesse delayes put their Patients to extraordinarie paines but for their good to make them spend prayers whereby they are alway gayners the paines whereof is but the crossing of the flesh which the more it is tamed the better it is for them Schol. What then should one doe when hee hath long attended without any comfort or feeling Mini. When the soule would most willingly despaire because of the sense of sinne terrour of conscience and Gods absence then beleeue most lay surer hold then euer vpon the promises of the mercy of God in Christ Schol. How can one say that he beleeueth not finding in him the fruits of Faith which are prayer comfort peace and holinesse Minister Faith and lacke of feeling may well stand together yea and great doubting and hee who beleeueth most and feeleth least is hee who glorifieth God most for when we feele wee possesse as it were a beginning of that which shall be in heauen we liue now by faith and hope not by sight and feeling Schol. But how should the conscience in the meane time rest since feeling is no competent Iudge Mini. Build vpon that rocke against which the gates of hell cannot preuaile Schol. What is that Minist To sticke close vnto Christ and vnto the vertue of his death and resurrection remembring the iustifying blood of Christ the satisfying blood of Christ the meritorious blood of Christ the comfortable resurrection of Christ Iesus And that hee came not to call the righteous but the sinners