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
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
from the bottome of his heart God will put away all his iniquities out of his sight And further that since hee himselfe the Law-maker in the Gospell hath commanded vs to forgiue our brother not onely seauen times but also seauenty times a day not to doubt seeing hee is the perfect patterne and fountaine of mercie but that hee will put in practise his owne commaundement Further we must obserue whether the falling into sinne bringeth with it a new and more mortall hatred vnto the same sinne with new exercises of faith so that looke how fast and often sinne assaileth vs we be as busie labouring and thinking of new engines with which wee may resist destroy and expell the same resoluing by the grace of God neuer to giue ouer vntill wee obtaine victory ouer it with a resolution to fight constantly against it though GOD should humble vs with such a crosse vntill our last breath heere trying whether yet in this extreame sorrowfull estate we haue a secret hope with heauie low drowned stollen sighes that God will one day in his owne good time releeue vs we in the meane time retaining a holy humble iealousie ouer our selues altogether relying vpon GOD and mourning as oft as wee are able for strength against it chiefely then when we imagine all peace the power and rage therof being quite subdued Then also we must marke if our loue vnto God maketh also our loue vnto Christ Iesus to grow bold and violent so that we run vnto him with all our might laying hold of him and his righteousnes for our life with a vehement loue grounded vpon his nature which will not be put backe with whatsoeuer euer checkes thus crying vnto him continually for a sense and feeling of the remission of our sinnes for those vnto whom much is forgiuen they loue much it being vnto vs a most sure token of forgiuenesse when our soules are bound vp with a secret sweete loue vnto Christ Iesus Lastly we must take heede and be sure that we haue this disposition in vs that because we haue so often found God so exceeding good and mercifull in forgiuing vs againe and againe that if it were possible although there were no hell yet for the loue of God onely we would abstaine from sinne and the occasions thereof Schol. What should we looke to in the nature of God Min. That he is mercy and loue it selfe and through loue hath sent Christ to redeeme vs and that hee looketh not vnto our vnworthinesse but vnto his owne mercies That as the pittifull Parents tender the good of their children in all chastisements so doth God in all these crosses procure the good of his Saints That there be more mercies in God then sinnes in vs. That as he is able to forgiue vs one sinne so is he able to forgiue vs many hundred thousand sinnes euen so often as he giueth vnto vs faith and repentance For the Lord neuer bestoweth these graces vpon any whom hee also therewith forgiueth not Schol. What should we haue regard vnto in the examples of the Saints Minist First looke how they haue fallen after grace obtained 2. Consider how God hath freely forgiuen them 3. Consider that they not onely obtained mercy for themselues but that they also might be the examples of the mercy of God vnto others Paul he obtained mercie that Iesus Christ might shewe vpon him all long-suffering for an example vnto all such who should in time to come beleeue vnto eternall life And Abraham his faith was counted vnto him for righteousnes it is written not for him onely but also for vs who beleeue in him who raised vp Iesus our Lord from the dead FINIS A Prayer for the Distressed O Most mighty most glorious eternall iust holy omnipotent all-seeing and euer-liuing God who art full of terrible Maiestie in all thy workes iust in all thy iudgements yet most of all wonderfull in thy Christ Since now it hath beene thy blessed will to send vnto thy poore distressed seruants this weake helpe how to know shunne and iudge of thy wrath Be graciously pleased also by the bowels of all thy tender mercies in thy Christ to giue a blessing vnto the same accompanying it with the powerfull working of thy meruailous Spirit that thereby it may bee able to minister a word in due time to their wearie soules effecting that for which thou hast sent it And for the glory of thy Names sake so remoue thou the darkenesse blindnesse ignorance obstinacie and terrours of their minde eyes vnderstanding will and conscience that the abused powers of their soules may no more bee stayed by any deluding fancies from effecting their proper functions To effect which O be pleased thou boundlesse bottomlesse Ocean of mercie for Iesus sake to remoue from before them that vaile which is drawne before and spread ouer all flesh that they may see and iudge of things inuisible thus attaining to haue a good conceite of thee their most gracious and louing God O since all Nations are as nothing before thee and in that they are it is because thou callest things that are not as though they were thus causing them to be therfore but cal thou them which in their owne eyes and feeling are not and they shall presently be somewhat for so long as their abused fancies present thee vnto them as their enemie perswading themselues not to belong vnto thy decree what can they doe but runne away from thee Therefore for thy mercies sake in redemption passe thou by all their transgressions onely looking through the all-sufficient merits of thy well-beloued Sonne vpon them that thus their sins may not stay thy mercies And giue them willing hearts to come vnto the place where thy honor dwelleth that in thy good time the means may so soften their hard hearts by thy mighty assisting power that they may attaine vnto the Spirit of mourning and compassion thus teaching them to lay hold vpon Christ that Altar of refuge for their life And since Faith and Repentance are thy gift giue vnto them these graces for thy Christs sake that so confessing their sinnes they may call vnto thee for mercie thy mercie by repentance thus giuing them assurance of remission of sinnes that so remission of sinnes may giue them assurance of saluation And for those who lye now as thunder-beaten vnder the terrour of thy wrath O looke vpon them also in the multitude of tender compassion heare them now speedily when their spirit faileth put their teares in thy bottle and secretly comfort them with thy choice consolations giuing them a liuely hope in expectation of their ioyfull deliuerance In the meane time perswade their soules that they are thine that furie is not in thee that all these things shall worke together for the best vnto them And good Lord so temper thou the seueritie of thy iustice and terrors of their consciences that as thou castest them
God your measure of sense and feeling desiring the assurance of saluation as it were at your first entrie into Christianity which is the glorious price and Crowne wayting for you at the end of the race If you so runne that you may obtaine I knowe you would thinke him an vnreasonable Souldier who should desire to bee a Colonnell or a Generall the first yeare which is not obtained without long seruice great valour much watching wayting and often hazard of life And that your seruant would much displease you in demanding his yeeres wages before he had done a weekes worke Iust so is your case when at first you would bee assured of your Election and Saluation before you haue done a quarter or half your work Nay somtimes scarse begun the same chiefly wheÌ„ you refuse the way of life which is to walke in the meanes whereby onely wee attaine the assurance of saluation It may bee you thinke mee a miserable comforter thus rather to crosse you then powre balme into your wounds or bewaile your hardnesse of Heart but would to God you were not more iniurious then I in robbing your selues of the strong Tower of your saluation I meane of the way to lay holde on Christ for your life For indeede so doe I pittie all of you that if my soule were able and could dissolue it selfe in teares for you your sorrowes would haue an ende since I know such and so great is the insupportable terrour of Gods wrath chiefly if hee leading the maine battell of his forces fight against you as Ieremie speaketh in anger in wrath and in great indignation that there is no creature but must sinke vnder the same but it is the conclusions some of you draw from thence which I ayme at and would willingly cut downe by the roote viz I feele no faith therefore I haue none I neuer had faith therefore I shall neuer haue any My former actions haue bene hypocriticall therefore I am damned my Feeling is lost therefore I shall neuer haue it againe I neuer had feeling or sense of Gods loue therefore I shall neuer haue any God is angry therefore hee will neuer be appeased the Sunne shineth not therefore it will neuer shine It is night therefore it will neuer bee day the heart was neuer moued therefore it shall and neuer can bee mooued I haue thus and thus long heard the word and it hath not renued nor moued mee no more then a stone therefore it shall and cannot for such a heart is immoueable I am dead in sinne therefore I can neuer be aliue God is gone therefore hee will neuer come againe The meanes harden mee more and more therefore I will neuer heare no more I cannot bring my heâ—â—â— in temper to ioyne with my voyce in prayer the 〈◊〉 it is vaine to bring words vnto God offering outward submissiue obedience I cannot pay vnto one ten thousand pounds which I owe him therfore I will pay him neuer a penny I cannot doe all I should therefore I will doe nothing God neuer loued mee therefore hee will neuer loue mee I cannot repent nor euer could therefore I neither can nor shall God in the terror of wrath appeareth my enemy therefore hee will neuer haue mercie c with a number the like absurdities the very naming whereof may bee more then confutation sufficient to any reasonable creature not infected with the like follie But speake now though I graunt vnto you all your grounds many of which for the most parte are false lyes Why may not you hope to escape as well as others before you Who deliuered Dauid Iob Ioseph Moses Damell c. from daungers terrors of soule the Deuill imprisonment drowning and Lyons den but you say that you are in the Furnace of his wrath And why with the three Children may you not bee deliuered from this fiery furnace GOD is the same still who as the Prophet speaketh euen in wrath remembers mercie Therefore why may not your bush burne or at least seeme to burne with fire yet not be consumed since his mercies are ouer all his works hee onely knowing what he hath decreed And you who are for the present bound vp in hardnesse of heart in the Name of GOD I beseech you let neuer this voyce of desperation come from you againe All is in vaine there remaineth no hope What is it possible No hope Is God in heauen who is wonderfull in all his works and doth abundantly aboue all that wee are able to thinke or speake and so long dare any little worme or piece of clay a little moate nay not so much in regard of him who is all in all to say there is no hope Oh! there remaneth alwaies hope so long as we breath For you knowe as the Apostle speaketh Hope that is seene is no hope For how can a man hope for that which he seeth so that hope aboue hope is hope indeede O hope still to speed as well as any hard-hearted who euer were called as all haue beene before calling When then after effectuall calling you looke vpon Dauids secure sleepe and Salomons strange hard-hearted declining from the wayes of God with the wonderfull and hard-harted impietie of Manasseh and Nebuchadnezzar before calling and the exceeding mercies of God vnto them and diuers in our age with the good Thiefe called home at the last houre O learne to haue a good conceit of God It was you know the first thing that encouraged the prodigall sonne to come home vnto his Father because he had a good conceit of him Therefore thinke you with him the Heauenly Father hath receiued such and such exceeding sinners into mercie Though I haue run ryot straied yet haue I not gon so farre as they or if I haue yet I will submit my selfe vnto him it may bee hee will also be mercifull vnto mee But what shall I say It is God who must perswade Iaphet to dwell in the Tents of Sem. It is hee who must cast downe perswade inlighten drawe instruct teach conuert and inlarge our hearts that wee may bee lifted vp consent see come vnderstand bee taught conuerted and runne the wayes of his commandements which that he would hasten in his own good time to doe my fainte fewe colde and weake petitions shall euer to my power beg for you Onely now for conclusion my earnest request vnto you is that since it is the custom of most of you either in reading the Scriptures or anie other good booke to reade vntil you find somewhat in your iudgement against you and then close the booke suddenly as though nothing there did belong vnto you that you would not so vse this little ensuing Treatise but rather before you Censure to reade it quite through reiecting whatsoeuer herein you find contrary either to the Word or experience of the Faithfull which if you shall doe you shall bind me more then euer to remaine Yours in the All-sufficent not-changing wonderfull EMANVEL I. H. The
sorrow 47 26 The triall of spirituall desires 49 27 Trials whether or not one hath had feeling 51 28 Difference of restrayning and renuing vertue of the holy spirit 52 29 Comforts in this estate vnder hardnes of heart 53 30 Essentiall markes of the renuing spirit 54 31 Who they be who feeling wrath shall perish in the same 55 32 What sense Reprobates haue being wakened with horror 56 33 Degrees how this horror commeth vnto them 58 34 Difference betwixt the Elect and them in the sense of wrath ibid. 35 Behauiour of the childe of God vnder the sense of wrath 59 36 How neere the child of God may come vnto the wicked in feeling of the wrath of God 60 37 How to iudge of Gods secret fauour in such an estate 61 38 Faith must not be measured by the fruits thereof and feeling in the time of desertion 62 39 Why and how for the present one may walke in the meanes with small or no comfort and yet God be true in all his promises 63 40 Why Nouices in Christianity haue much feeling ibid. 41 Why aged Christians haue lesse feeling then at first yet stronger consolation 65 42 Why Gods children so mourne for the want of feeling 67 43 Why Gods children so much rely vpon feeling 68 44 Wherefore God giueth vnto his children such a measure of feeling at first 69 45 Why God delayeth to giue comfort vnto such for so long a time 71 46 The Rocke of refuge in such desertions 73 47 A Tentation rising from thence refuted p. 75 48 How God reuealeth himselfe vnto the soule p. 81 49 Triall of rue light p. 82 50 Triall to know whether the sight of Miserie come by the right Spirit p. 83 51 Consolations in Hardnes of heart one as yet not hauing perceiued a change p. 87 52 Consolations against desperation though all ones life-time he hath had no feeling p. 91 53 The greatest and least measure of feeling the Saints haue in this life p. 95 54 What the disposition of the child of God is in the least measure of feeling either vnder terror or security p. 96 55 Why God will haue his children to feele stings of conscience and hardnesse of heart p. 99 56 Effects of former feeling in desertion p. 102 57 How fearefully the child of God after effectuall calling may fall p. 105 58 How farre the child of God may be oppressed with the sense of wrath yet remaining in a safe estate p. 107 59 How farre hee may stray in his affections with the causes of this disorder p. 109 60 Degrees how sinne groweth vpon the Elect. p. 110 61 Whether the child of God may fall into such grosse sinnes as wicked men doe p. 112 62 A discouerie of the sin against the holy Ghost p. 113 1. What it is 2. Why it is so diuersly named 3. Where the chiefe residence thereof is 4. How there it may be iudged of 5. His principall qualitie who committeth the same 6. How many sorts of men may commit it 7. Definition of this apostasie 8. Why thus it is punished 9. By what steps it mounts to the height of all impietie 10. How farre one chosen in the decree of God may seeme to wade in this sinne and yet be called backe 11. Consolation for poore soules who imagine they committed this sinne 63 Why Gods children fall into grosse sinnes like vnto wickedmen p. 133 64 The state and disposition of the child of God whilest he sleepeth in impenitency with the causes thereof p. 135 65 In this estate the actions of the renewed and vnrenewed part p. 138 66 How God raiseth such after their falles p. 140 67 How God worketh in a more speciall manner when he lifteth them vp p. 144 68. That in some sort the childe of God may fall into the same sinne againe after true repentance p. 147 69. Why the tempter doth thus beset Gods children p. 149 70. The meanes to withstand this temptation p. 150 71. Why God suffereth his children to fall againe and againe in the same sinne p. 154 72. What must comfort and support the child of God falling into the same sinne againe and againe p. 155 A DISCOVERIE OF THE CHILD OF GOD vnder all sense of Gods most terrible seeming Anger Scholler I Reioyce Sir now at length in so good a time to meete with you whom I haue of a long season so earnestly desired to conferre with because of some doubts which doe much disquiet me Minister So doe I also reioyce Sir to see my old friend wishing that it would please God of his infinite mercy to make me an vnworthy instrument of any comfort to you or any of his children Schol. What speake you Comfort Sir I am so farre from being troubled that I doubt of the foundation of Religion and whether there be any neede of Comfort or any thing to be troubled for Minist This is most strange that any reasonable creature should doubt of that which the whole world hath vniuersally taken as granted what meane you in so saying that you doubt of the foundation of all Schol. The truth is my tortured soule is much perplexed whether there be a God or not Minist Whence ariseth this tentation Schol. First from great and strong perswasions that there is none Next in that I see most part of the world to liue as though there were neither heauen nor hell Lastly in that I see such a strange seeming confusion the good being oppressed and the wicked scaping vnpunished Minist The strength of tentation and carnall reason which I perceiue to bee the ground of all you alledge can be no sufficient reasons to proue such dreams And wheras you say the wicked in this life escape for the most part vnpunished It rather proues as the Scripture speaketh that like fatted oxen they are reserued to the day of slaughter and wrath Yet imagine your false foolish reasons were true What is this then which so troubles you why complaine you why doe you not then liue in peace if there be no Deitie Schol. I cannot for I feele within me perpetuall terrors and vexations which bereaue me of all manner of rest yea sometimes thoughts that I am deceiued that my Atheisticall opinions are damnable that there is certainly somewhat I know not what both to be loued honoured and feared Minist Then striue against your tentations Schol. I am not able Minst Did not your parents traine you vp in the foundation and knowledge of Religion Sc. They did at which time me thought I abounded in knowledge Faith Loue Practise of all graces thinking euery thing to be plaine and easie But now like a ship which hath beene a long time tossed in the Seas without al sight of land I doubt whether there be any such things I formerly imagined all my former feelings faith repentance loue in my sense are gone In place whereof I remaine full of all manner of doubtings with which though
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
downe with the one hand so thou wouldest raise hold them vp by the other as thou shewest vnto them the threatnings due vnto their sinnes and thereby the exacting rigour of thy iustice so open their eyes to see thy manifold free promises in Christ Iesus that they may apply the merits and vertue of his obedience death passion and blood vnto their trembling soules Oh as thou art mighty to saue so shew thy mighty power in confounding all their enemies in wrath remembring mercie And grant vnto them for thy Christs sake grace to be truely humbled vnder thy mighty hand and draw neere vnto thee that thou mayest raise them vp in thy good time Vntill which time giue them patience hope faith in thy promises the Spirit of prayer many comforters and in the multitude of thy exceeding mercies accept of their faint and weake grones sighes desires wishes and prayers giuing a blessing vnto all their endeauours And good Lord of thy most exceeding rich mercies for Christs sake confound Sathan and all his suggestions in any of these thy children by thy mighty and vnresistable power though thou suffer him to tempt yet let him neuer ouercome them But discouer thou the Tempter in his colours that so discerning him to be the Father of liars they may no more beleeue his suggestions And teach them all so to beleeue thee in thy word vsing the meanes of their saluation that in thy goodtime they may finde peace of conscience and ioy in the holy Ghost And good Lord because if thou present thy selfe vnto them as a consuming fire no creature dare approach the mount of thy Holinesse O put off thy glittering sword for a while and arme thee with all thy attributes of mercie that so these poore soules may with boldnesse drawe neere vnto thy Throne so confessing their miserie and giuing thee praise of thy glorie that thou mayest restore vnto them their peace And blessed Lord although thou come not vntill the fourth watch yet come at last and suffer them neuer to depart this life vntill thou say vnto their soules that thou art their euerlasting saluation And in the meane time although thou come not so soone as they call yet vntill thou come least Sathan deceiue them ouerthrow aiminish and delay all his fiery temptations that euen by this they may know thou fauourest them because this their enemy doth not triumph against them And when thy good tiâ—â— shall bee though now in their sight sense and feeling thou seeme to teare and rend the mountaines before thee in such terror as though thou eyther wert bent to destroy or hadst neuer loued them yet appeare thou for thy Christs sake at last in that still and soft voyce wherein thou vsest to speake peace vnto thy children so comforting them according to the dayes wherein thou had afflicted them that thus both the one and the other yea all of them may glorifie thy great name much more by their conuersion and consolation then euer formerly they dishonored thee in the time of their sinnes temptations and former ignorance And that onely for Iesus Christs sake thy deare Sonne in whom alone thou art well pleased To whom with thee and thy blessed spirit be all honour glory power prayse might and dominion world without end for euer and euer Amen Psal 14.1 Isa 28.15 Isa 59.15 psal 73.12.13.14 1. Cor. 2.14 1. Cor. 2.14 Iob. 15. c. Iob. 20.5.6 Iob. 21.16 c. 30. Rom. 1.4 2. Cor. 5.3 Ioh. 5.44 Ioh. 15.5 Rom. 1.28 2. Cor. 3.5 Psal 58.11 Heb. 11.6 Gen. 1.1 psal 1.24 Psal 119 69.101.103 Psal 107.20 Psal 119.50 Ierem. 23.29 2. Cor. 10 4. Heb. 4.12 Psal 19.7.8 Ioh. 8.44 Psal 119.99 Pro. 1.23.24.25 c. Deut. 28 64.65.66 67. Isa 49.6 Isa 7. and 11. and 5â— 2. Thes 7.8 c. Mat. 11.13 Ezek. 36.26 Ier. 32.40 Gen. 48.3 1. King 2.2.3 c. Ioh. 4.24 Rom. 1.20 Psa 139.6 Isay 66.1 Gen. 15.1 Leui. 19.2 Deut. 6.4 Matt. 28.19 Gal. 4.8 Exo. 3.14 Reuel 1.8 Rom. 9.22 23. Eph. 2.4 5. Tit. 33.4.5 c. Gen. 2.18 Ezek. 18.4 Rom. 4.15 1. Ioh. 5.4 Rom. 6.23 Gen. 2.17 Rom 1.18 2.8.9 Isa 27.4 Ioh. 3.36 Rom. 1.18 Hos 11.9 Isa 64.5 Ephes 2.3 Rom. 3.23 Psal 5.4 2. Sam. 14 15. 1. Thes 1.10 Isa 53. 1. Cor. 11.31 Deut. 9.19 Deu. 3.26 Mic. 7.9 Rom. 9.14 Psa 78.49 Reuel 14.10.11 Psal 2.12 Psa 49.7.8 Psa 49.7 and 15. 1. Iohn 3.16 Reu. 19.15 Reu. 5.9 Psal 110.12 2. Pet. 2.4 Iud. 6. Gen. 3.17 18.19 Gen. 6. 16. Gen. 19.24 Isa 53.5.6 Mat. 25.4 Nah. 2.3.4.5.6 Deut. 32.39.40 Deut. 29.19.20 Heb. 3.12 13. Heb. 10.31 Ier. 10.11 Zec. 7.11.12.13 Leuit. 26 19.20 26. Hag. 1.6 psa 78.32.33 Rom. 1.28 Deut. 28.23.24 Deut. 28.22.26.27 Ibid. 66.67 Matt. 10.18 Hos 7.9 Ier. 5.3 2. The. 1.9 Eph. 2.1 Isa 11.6 2. Tim. 3.1.2 Re. 1.30 Deut. 9.29 Ier. 32.39 Ezec. 36.26.27 Isa 43.9.11.12 Matth. 20 5.6 Isa 43.9.11.12 Eph. 5.13 Mic. 7.8.9 2. Chr. 33 Da. 4.34 Act. 9.3.5 6. Mar. 16.9 Rom. 6.16 2. Tim. 2.26 Iudg. 12.6 Isa 58.10 11.12 Psal 116 11. Act. 16.16 Mat. 9.24 Rom. 11.29 Diuision Psal 38.2 and 77.2.3 c. Psal 51.4 Ibid. v. 11 Ibid. v. 12. Io. ca. 2.4 Psal 77.2 38.17 21. Psal 32.5 and 66. Psal 6.9 Psal 94.18.19 Pro. 22.3 Psal 7.119.49.50 Iohn 3.14 15. Hos 2.14 Act. 16.14.15 Act. 8.39 Act. 2.37.38 c. Act. 9.9.19 1. Pet. 1.8 Isa 63.17 Psa 31.22 Psal 77.5 6.10 Psal 42.1.2.3 Psal 30.7 Psa 42.11 Psal 42.9 Rom. 8.26 Consolation for such who as they think are not able to serue God in Spirit and Trueth Rom. 7.21 Psa 73.25 Isa 8.17 Psal 16.9 and 40.1 Lam. 3.26 Cant. 1.3 Psal 121.1.2 Cant. 3.4 Cant. 3.4 Psal 142.3.4 Psal 143.6.7 Why God at first will not be found in the means Psa 77.7 Isa 38.27 Ezek. 36.22 1. Sam. 1.10.11.19 Iob. 42.7 Lam. 2.31 32. Iere. 3.12 Psa 42.11 Mic. 7.8.9 Psal 37. Psal 27.13.14 Hab. 3.2 Iob. 13.15 Isa 28.16 Isa 54.7 Ier. 31.37 3. Who they are who feele no Wrath yet remaine vnder the Wrath of God Rom. 7 9. Iud. 10. 2. Tim. 3.5 The seuerall conditions of this estate Eph. 2.12 1. Cor. 15 34. 2. Thes 1.8 Heb. 6.4 5 6. Eph. 4.18 19. Rom. 1.28 How farre a Professor may be vnder this Wrath. 2. Pet. 2.21 Luc. 8 13. and 1. Cor. 13.2.13.2 Math. 27 4. Numb 23 â—0 Matt. 19. â—6 Heb. 6.4 Mar. 6.20 Rom. 2.15 3.20 1. Cor. 13.2 Isa 29.13 1. Cor. 8.1 Iam. 2.19 Gal. 2.20 2. Cor. 7.10 Gen. 4.13 Numb 23 10. Ioh. 5.35 Iud. 19. 2. Tim. 3.55 Ioh. 4.16.17 1. Tim. 3.5 Mark 6.29 Mar. 7.6.7.8.9 1 Cor. 1.4 37. Psal 119.97 Psa 40.8 Rom. 7.15.22.23.24 Psal 119.5 Isa 1.9 Ion. 2.4 Pro. 1.23 Matth. 5.6 Isa 30.18 Isa 4.3 Rom 5.1 Eph. 2.8 Act. 20. â—1 â— Tit. 2 5. and 2 8. Heb. 10. â— Rom. 4.25 Col. 2.3.9 Act. 15.11 Io. 21.19 1. pet 1.8 Psal 42.1 2. Psal 51.12 2. Cor. 7.10