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
THE BVRNING BVSH NOT CONSVMED Wherein eyther vnder all deepe sense of Wrath or hardnesse of Heart one may iudge whether he be the Childe of God or not c. Chiefly receyuing satisfaction concerning the Sinne against the Holy Ghost Perused by I. D. ond diuers other Diuines Iudge nothing before the time Secret things belong vnto God 1. Thess 5.9 For God hath not appointed vs to Wrath but to obtaine saluation by our Lord Iesus Christ who died for vs that whether we wake or sleep we should liue together with him LONDON Printed by T. C. and B. A. for Roger Iackson and are to be solde at his shoppe in Fleet-streete ouer against the great Conduite 1616. TO THE RIGHT WORSHIPFVLL M. WILLIAM TOTHIL and M. FRANCIS DRAKE Esquiers Iustices of the Peace c. and to the no lesse religious and vertuous Gentlewomen Mrs. KATHERINE TOTHIL and Mrs. IOAN DRAKE their wiues the increase and perpetuitie of all Happinesse c. Right Worshipfull AS my wandering thoughtes were musing which way I might best acknowledge with perpetuall thankes that duetie which my best loue oweth vnto your many vndeser-ued by-past kindenesses this little Booke then readie for the Presse did steppe foorth proffering so to accomplish my desire as that nothing saue timelesse Time in the generall dissolution should bee able quite to blotte out and deface the memory of this my wish which since it hath nowe so faithfully performed I beseeche you to accept thereof that like vnto PHILIPS little Boy it may put you in minde not onely that there is a terrible endlesse wrath prepared for wilfull finall impenitent sinners but also that if need bee it may helpe you how to shunne the same Gladly it would haue singled foorth some one of you but that the strict bonds both of Nature and grace which in loue hath so vnited you as though you had but one soule did strictly forbid the same wishing me rather that since such a fast Gordian knotte had alreadie tyed your affections I should likewise doe my best to vnite you in a peece of Paper Not that thereby I should any thing adde vnto your happinesse whose Cuppe already runneth ouer with a plentifull measure pressing downe of all blessings but that thereby I might shewe how farre my fainte and weake wishes extend that as already vppon Earth GOD hath buylt you a sure House vppon a Rocke so also that you would endeauour to buylde your selues vppon the Rocke CHRIST IESVS that at last when at the all-shaking voyce of the Arch-Angell and Trumpet of GOD sounding downe-rayning Fire with floods of horrors blowne with the tempestuous whyrlewinde of indignation shall ouerwhelme the wicked and seeme to dossolue the whole frame of Nature You like his Doues may finde a sure shelter in the holes of this Rocke vntill Iudgement finished with all Saintes you may mount with Him to possesse for euer those infinite vnspeakeable Ioyes the greatnesse whereof can not bee knowne vntill possessed Yours in duty much and euer bound I. HART TO ALL THOSE WHO EIther for the present Thunder-beaten with the terror of the wrath of GOD mourne in secret vnder any sense of the same or feele hardnes of heart much Peace Comfort Softnesse and speedy deliuerance Deare Soules THough I knowe assuredly that the plodding thoughts of both sortes of you to whom I now write vseth for the most part to be rapt vp the one with the imagination of Wraths all-ouerturning deluge which you feare presently to precipitate you as I thinke in the eternall neuer dying furnace of all-deuouring flames the other with seeming substantiall thoughts grounded vpon former and present stony impenitent effects imagining your selues to be as sure of reprobation as thogh already assured by some Angel of the Decree Caines marke had sealed you on the forehead as sheep to the slaughter which now so transporteth your hopelesse soules beyond all limits of moderation that you can lende your eares to heare no voyce which soundeth not of Desperation because eyther you thinke it is too late or in vaine to vse the meanes or that Wraths ouerpressing load so keepeth you down in the flouds of sorrowes that you are not able to looke vp Yet could I not chuse but send vnto your view this little Treatise which by Gods prouidēce cōming into my hands onely for your sakes did now see the light wishing that though of all others I was least able to comfort you yet that therin you might finde a word in due time which I know you shall if you bannish Carnall reason Sense Curiositie in prying into Gods Decree before you vse the meanes and that fast rooted naturall Popery of the soule which euer desireth to finde somewhat in nature some sense some feeling some goodnes wherewith to be worthy in some sort to lay holde of Christ I should exceede the limites of a short Epistle if I were able to reckon vp the free proclamations of the booke of God in all which Christ in the Act of apprehending him tyeth you vnto no condition but freely to take and lay hold It may be you will obiect that he calleth onely the weary and laden and so you say you are not but to leaue that question whether you bee laden or not and who must be iudge since for the most part in temptation you belie your selues who knoweth not that Christ in that place rather incourageth such to come then precisely sheweth that onely those who feele such a burden must and can come and lay holde O that you were not thus iniurious to the peace of your soules so much to relye vpon Sense and feeling so much debasing the strength and glorie of Faith which many times without sense and beyond all reason apprehendeth CHRIST thus offering violence vnto his Kingdome who thus apprehended there followeth the spirit of Mourning and Compassion Feeling and other graces I wonder if the Diuell can once fasten this temptation vpon you that you must haue such and such a measure of faith feeling and repentance to lay holde of Christ what measure his vnmeasurable subtilty wil be contented with Sure I am if he may be vmpire you may be dissolued in teares and despaire before he say hoe Your strongest let in laying hold of Christ as may be seene by most of all your Obiections ariseth from your prying into the Decree of God to be assured of your election which because you cannot finde iudging of your selues according to your former actions thinking God like vnto you you conclude all is in vaine you knowe you are Reprobates there is no hope so entertaining all threatnings and reiecting the Promises Of which pretended knowledge if you should be examined by God as Adam was whence thus you knowe your selues to be naked Reprobates I imagine your answere with his must needes bee that Sathan hath deceyued and deluded you so to thinke And indeed the truth is that the most part of you looke too much at the Decree of
vnmercifull by nature and yet haue bin raised from the dead so may such a one be in Gods owne time 2. Because as when a King doth imprison any one for some offences As it were folly for any man to presume to say The king will neuer free such a one nor he shall neuer bee sorry for his faults Much more so were it a fit of extreame madnesse in such a hard-hearted party to presume to know Gods counsell or what in time he will work in the heart loosing the fetters wherewith hee is bound Since it is the Lords promise and couenant to take away our stony hearts and giue vs fleshy ones as also the end of Christs comming to open the eyes of the blind to bring out prisoners from the prison and them that sit in darknes out of the prison house 3. Because God hath neither appointed any certaine manner or time of calling some being brought home at the 6.9.11 houre therefore though one haue not in effectuall calling obtained a soft heart at 20.30.40 or 50. yeeres of age he may not thence conclude reprobation 4. None but God knowes things to come seeing hee challenges this super excellencie as a proofe proper onely to the Deitie 5. There is a kind of softnes in that heart which knowes and feeles the hardnesse of the same though the party deny it yet sure corruption discouers not corruption nor nature nature and therefore hope remaines 6. Because where there is discontent trouble in minde there is hope by Gods grace repentance may come in which estate though the party plead contentation yet when we see former delights vanish sometimes beloued company displeasing temptations to appeare vnnaturall wishes vnreasonable mad desires in them Who will not confesse that heere is muddy water which when the stormes are past may cleare againe 7. The omnipotency and goodnes of God to other most miserable sinners in pulling them spite of their hearts from their sins without any cause in them as Manasses Nebuchadnezzar Saint Paul Marie Magdalen c. May giue hope of recouerie since many others in the like estate haue found Gods mercies exceeding great in their conuersion Lastly most certaine it is we must not beleeue or giue credit to any who so affirme for distempered men are not able to iudge of diseases no more can the distressed minde of the estate of the soule especially ioyned with a blacke diuellish melancholly humour which the diuell doth oftentimes abuse to breede causelesse feares in the heart of man Schol. Were it possible to perswade any in such an estate that they are tempted Minister It is impossible while the violence of the tentation remaineth Schol. Wherefore Minst Because of the strength of tentation and carnall reason which for that present hath dominion in them for then the field is neere wonne when the diuell is of the party discouered for a diuell the temptation being layd open to reason and iudgement Schol. Yet shew vnto me I beseech you how may we iudge when one is thus tempted or not Minist There be many signes but to be briefe three principally by their seruice language and vnnaturalnesse Schol. Explaine your meaning Minist First for seruice It is most certaine when they are so ready to obey the diuell in all things and disobey God to serue Sathan with pleasure and God by compulsion pulled to good duties viollently as by the haire of the head leauing them off quickly in that their actions shewe them to be tempted 2. By their Shiboleth we may iudge them to be in a strong tentation when in some certaine fittes some of them dare to affirme That they know their hearts shal neuer be moued that it is impossible that euer they should be soft hearted that because their hearts in time past could not be moued by any thing therefore they shall and can neuer be moued And which is more fearefull blasphemie that God cannot moue their heart which for all the world free from temptation they durst not affirme 3. By their vnnaturalnesse Nature doth seeke by all meanes the preseruation of Nature Nowe when they become so vnnaturall as to auoide humane societie to thinke their best friends their foes to scoffe at Religion because they haue no hope to disturbe and let by all meanes good duties like vnto that Maide who disturbed Paul and Silas as they were about to pray in Lydias house to seeke out wittie arguments for the diuell against themselues to laugh at and reiect all Gods arguments from his word bringing nothing against them but carnall foolish blinde reasons from the diuell to be desperate in aggrauating sinne beyond the mercies of God to reiect prayer affirming it is to no purpose to request not to be prayed for c. If these be not infallible signes of tentation then neuer creature was tempted Schol. What if the hardnesse of heart come after a precedent softnesse Minist Then there is good hope yea assurance that in Gods good time the heart may bee softer then euer the party so escaping from vnder this wrath because the gifts and calling of God are without repentance Schol. In howe many conditions doe you include men in respect of this wrath Minist In foure Schol. Which are they Minist First those who feele deepe wrath and yet are farre from wrath 2. Those who haue not the deepe sense of wrath and yet are farre from wrath 3. Those who feele no wrath and yet are vnder the wrath of God 4. Those who feele the wrath of God and indeede shall perish in the same wrath Scholler Who are those who feele wrath and yet are farre from the same Minister Those who haue their conscience wakened to see their sinne and to feele the wrath of God for the same which they hate because it hath offended God They mourne for sinne likewise not so much for feare of torments as that they should haue offended so good a God They desire for reconciliation to be at peace with God through Christ They thirst also for the Spirit to cause their hearts to loue that God hungring for the grace of sanctification And lastly although they feele nothing to comfort them yet aboue hope vnder hope they waite still Schol. What should the exercise of the soule be vnder this sort of feeling Minist First it must haue recourse to God by strong cries in prayer 2. Practise repentance by powring out bitter teares vnto God 3. Exercise faith in resting vppon the promises of life euerlasting through Christ 4. Cleaue stedfastly to the loue of God in his mercie grace and goodnesse 5. Draw it selfe away from the wrath as fast as may bee least it bee deuoured thereof 6. Feede and meditate continually vpon the promise of life And lastly hold euer the eye of the soule vpon Christ Schol. Who are they who haue not a deepe sense of wrath
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
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
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