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
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
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
store of all manner of grosse abominable actions whether if Christ were now amongst vs visibly they would set to their hands and help to crucifie him again Whether their temporall be turned into a final Apostasie which is only a time for the whole Church to iudge thereof Finally whether they be transformed in a manner into the very diuell So partaking of his light knowledge malice and diuellish nature all which properties to bee in them none but by aduice of the diuell in the furie of a strong tentation will dare to affirme so that by tha time these questions haue beene pressed and their contrarie lying shifting Sophisticall answeres obiections and euasions refuted and discouered it is likely by the grace of God and the other meanes that the fury of the temptation will diminish and their iudgements be somewhat enlightened Since it is a trick of the diuell in temptation chiefely when he is ayded by melancholly to make our least sins our greatest and our indifferent sins the sin against the holy Spirit Therefore now to conclude this point all such poore sinners who either feare to haue committed or to commit this sin not hauing the fore-named properties for some or a fewe of them will proue nothing may cheere vp their faint-ding spirits and lift vp their feeble falling hands weake knees making straight steps vnto their feete as the Apostle speaketh least that which is halting be turned out of the way For their sin is farre farre farre and not neere this most fearefull extreamely impious blasphemy vnto which repentance is denied farre from this finall Apostasie and wilfull malicious sin against knowledge and the conuincing coole well-aduised light of conscience Farre farre not neere this sinne vnto death called The sinne against the holy Ghost and therefore may and ought boldly to vse all the holy meanes appointed of God to attaine the assurance of saluation Schol. But to returne to our former purpose how commeth it to passe that the children of God fall into such grieuous sinnes grace by the holy Ghost being begun in them Mi. Because they nourish not the grace of God but suffer the power of sinne to ouer-rule them Schol. After what manner doe the degrees of sinne growe vpon the Elect Minist First the minde is blinded the will peruerted and the affections corrupted with the desire of the pleasures of sinne 2. The graces of the holy Spirit are quenched by the entertaining of worldly lusts 3. The inward restrayning grace being away and so the heart defiled with vncleannesse the members of the body which are now become the weapons of vnrighteousnesse hauing no power to resist doe yeeld and fulfill the will of the flesh Scholler What may wee learne from hence Minist First to take good heede and beware of the first motions of sinne Next warily to entertaine grace both in flying all occasions of wickednesse and entertaining all holy exercises thereby preuenting hardnesse of heart blindnesse of minde and deadnesse of Spirit Further to haue a continuall battell against the vildnesse of our inward lusts Lastly although the flesh refuse to fight yet to be constant and neuer giue ouer striuing if it were but with one sigh vnto God from the sense and burden of corruption Schol. What is the disposition and state of the childe of God when he sinneth in the afore-said manner Mini. He is senselesse either of the ioyes which he once felt or of the terrours wherewith his soule once was pierced because hee hath quenched the Spirit Next the loue of sinne preuaileth against that loue which formerly he had of God Then the heart is hardened in which although there abide a memorie of wrath yet there remaineth no terrour to be as a bridle to curbe and restraine sinne Further there is a sluggish vnwilling carelesnesse in performance of all spirituall excercises he hath then no pleasure in prayer reading or hearing of the word c. Last of all those small sinnes which before hee made conscience of he will neither account so much of them nor of greater sinnes as before hee did of euill thoughts Schol. What is the cause heereof Minist First an inward desertion of the Spirit Next the tyrannie of the flesh in the lusts of it Scho. What causeth the Spirit of God to withdraw himselfe Min. Sinne and impenitencie Scho. What maketh the affections to be thus vile Minister First a distaste of the meanes of Grace 2. Pleasure in vnrighteousnes Schol. Doeth the childe of God sinne as freely and as senselesly as the wicked and reprobate Min. Before he be called he may Sc. But after effectuall calling will he sinne as freely and loosely without conscience as the wicked Minist As concerning the vnrenewed part Sch. How is it possible that the childe of God being effectually called can fall seeing he hath the Spirit of God Minist By reason of the weakenes of grace and strength of corruption Then because the child of God suffereth the heart to goe loose without laying any imposition and burden vpon the same either of terror or inward strife by holy exercises of the minde or outward lawfull imployments of an ordinary calling Scho. What necessitie is there of this burdening the heart Min. Because the heart is neuer idle but in continuall motion therefore when we ouercome it not with good things it being now bent vnto all euill or when in striuing wee are not equall vnto it It ouercommeth vs making vs to fall shamefully Schol. Doth the childe of God for all this sinne so freely that he escapeth in the meane time vnchallenged Mini. No for in the time of his sinning hee hath a reprouing accuser within him Schol. What in this doth the renewed part Minist It will not suffer him to take his full swinge in him but hee is displeased with it It admonisheth but is not hard It opposeth it selfe but hath no force to controle command or restraine but is ouercome by the olde flouds of filthinesse of the vnrenewed part And thus it lyeth as it were smoothered drowned quenched and so the Spirit commeth to be grieued Scholler Now tell me if the child of God can fall after that hee hath receiued great comfort Minist He may for Peter after that he was ouershadowed on the Mount did fall grieuously denying and forswearing Christ And also afterwards when hee had receiued a farre greater measure of the Spirit did not only dissemble himselfe but also drew Barnabas in the same hypocrisie Scholler Can the childe of God after that hee hath beene heauily cast downe with terror fall againe Minist He may so Ezechias after he had bin greatly terrified did fall so did Dauid in numbring the people Scholler Why suffereth the Lords his Saints to fall thus Mini. First to teach him that standeth to take heed least he fall Secondly to shew vnto the Saints their owne weaknesse 3. To teach them to entertaine
and cherish God carefully in their hearts 4. To make his children earnest in begging the grace of sanctification yea aboue the grace of feeling that their election may bee confirmed so much the surer vnto them thereby Scho. Doth the Lord suffer his Saints after they haue fallen to sleepe in sinne Minist Not alwaies but in the end he wakeneth them Schol. What is the first thing which God worketh in them at their wakening Minist He worketh in them first a sight secondly a sense of sinne lastly a feare of punishment Sc. What maner of sight worketh he Minist First he letteth them see the hainousnesse of their sinnes in hauing offended so glorious dreadfull and terrible a Maiestie Then hee aggrauateth their sinnes so much the more in that it was against the light of conscience and feeling after their effectuall calling therefore the wrath of God to be so much the more incensed against their sinne Lastly he sheweth them to be guiltie and by their owne confessions iudge and condemne them to be worthy of hell fire Schl. What manner of sense is that the child of God hath being thus wakened Min. First a sensible torment Next an absence of the holy Spirit and his sinne standing vp betwixt him and the mercy of God Scho. What maner of torment is that which he feeleth Min. The torture-racking conscience drawing him before Gods tribunal accusing conuicting and condemning him beginning to be a terrible executioner in vexing and tossing the soule with the intollerable sting of an vnspeakeable wrath Schol. What in the meane time doth the soule in such an estate Minist It suffereth vnder intollerable weights and burdens doubtings heauy and conflicting battels not being able to find any issue Schol. What manner of feare is that which the Child of God hath being wakened Minist A feare of eternall reiection from God Next a feare that his effectuall calling which he once imagined to be good was but counterfet Further a feare that the holy Spirite will neuer come againe either to comfort or sanctifie him in that measure he formerly enioyed it Lastly a feare that either his sinne will not be forgiuen him or at least will bring some great shame and punishment vpon him Scho. In this estate what is the disposition of the Child of God towards sinne Minist He wisheth from the bottome of his heart hee had not so sinned Next hee hath indignation at sinne not so much for the torment he feeleth as that he hath offended so good and gracious a God Yea hee abhorreth himselfe for his sinne Sch. What learne we from this manner of wakening of Gods Saints Minist First that God will not suffer his children to sleepe for euer in their sinnes Next that sinne hath a most terrible fearefull countenance Lastly that though sinne lurke for a while and seeme pleasant to the taste yet it bringeth with it the extreamest sorrow in the world yea if God but waken any for an euill thought it prooueth more fearefull then all the torments in the earth Schol. Which be the sinnes that trouble the child of God most Min. Those sinnes which he committeth after his effectuall calling Schol. But will the Lord suffer his children to lye still thus vnder terror and doubting Minist No. Schol. What and how worketh he in his Saints after that in this manner hee hath beaten them downe Minist First he softneth the heart in a bitter sorrow in the abundance of the Spirit of prayer and mourning to poure out the heart before him with many teares and strong cries Next by degrees in processe of time he poureth out first a hope then a sense and perswasion of the remission of sinnes clensing the soule from guiltinesse through his most pretious blood all-sufficient merites and satisfaction being apprehended and applyed by faith which he then increaseth and strengthneth to see and lay hold vpon the promises of life Then hereupon he bringeth comfort and more assured perswasion vnto the soule confirming and setling the weary and troubled heart with the spirit of peace Lastly he giueth the trembling soule a free accesse vnto his countenance with boldnesse to draw neere vnto the Throne of Grace and crie Abba Father So that marke how fearefull it was before of his dreadfull Maiestie and how it was perplexed in doubting of his loue it will now find him a thousand times more comfortable and more sweete in powring out of his loue and the sense thereof by the Spirit of adoption and ioy of the holy Ghost Sch. What fruits bringeth this foorth Mini. In respect of God the child of God will loue him better then euer hee did before The Lord will also bee most pretious in his eyes and the promise will bee as meate and drinke vnto the soule Next in regard of sinne hee will hate and abhorre it more then euer hee did and will bee very warie of the deceitfulnesse thereof that it snare and entice him not in the like manner againe Further hee will abhorre himselfe in regard of sinne accounting of himselfe as of the most base and miserable wretch in the world Lastly he will labour instantly in season and out of season to make a couenant with the eyes the tongue and all the members of the body watching also diligently ouer the heart and affections that as in former times they riot not in licentiousnesse Schol. Yet I would know whether one feeling the bitternesse of his sin and mourning for the same hauing a sense of the forgiuenesse thereof with a full purpose neuer to do so anymore by Gods grace if yet for all this hee can fall into the same sinne againe Minist Yea certainly in some sort Schol How so Minist First because in men there is a predominant sinne of naturall inclination which hath more power ouer a man then any other sinne which cleaueth as close vnto him as the skinne of his body This sinne for the most part leadeth and ouer-ruleth a man well it may be that with much strife sorrow mourning and with many teares hee may obtaine grace to see hate striue against it and in part to slay it but doe what he can hee will hardly get it altogether abolished Againe because Sathan the cruell enemie of our saluation still prouoketh the childe of God chiefely with the inticements of that ouer-ruling sinne working after this manner First he watcheth diligently for an opportunitie to catch vs when we are not vpon our guard or when being carelesse we thinke and footh our selues that we haue sufficiently ouercome and maistered such a sinne and that we shall not be troubled therewith any more Then hauing thus at vnawares surprised vs wee being vnarmed and not able to resist his inticements ayded by our inward foes reenter into vs againe by degrees so causing vs to fall by little and little For first hee casteth a faire smooth vaile ouer
THE 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
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
Booke to the Reader chiefly if thou be a Nicodemite THy thoughts I know will straight inquire My Fathers Name with great desire Who if he please thee not why then The lines are rude and nought the penne But know thou must thy minde appease For though thou aske I cannot ease Thy heart therefore be thou content To feede on that which God hath sent And if I iumpe not with thy mind Call me not therefore now vnkind Who proffer thus to ease thy load Of sorrow 's on my shoulders broad And if my lines seeme strange and new Remember how a learned lew Did wander when Christ would him gaine How any could be borne againe Therefore though thou canst not conceiue These things yet let me pray thee leaue To say therefore no such things are Which doe surmount thy reason farre But rather like a little child Who is not with such thoughts defil'd Be thou content to passe that way Christ vs commaunds though sense say nay And pray though now thy eyes be blind Him to enlighten yet thy mind And sight that thou mayest clear'ly see Things yet not thought or knowne of thee That with that mountaine-seeing man Heau'ns Chariots thou may'st see and scan And so confesse with others moe Thus long what blindnes kept thee so But if thou be of gentle kind With sorrow's tam'd and now not blind My sute is though I stray and erre As mortals yet thou would'st deferre Thy censure to peruse me quite When though I seeme not full perfite Beleeue no more then doth agree With sacred lore and veritie Then this my paines shall counteruaile If on my shame thou cast a vaile To the Right Worshipfull Maister William Tothil Esquire c. SON IN peace men vse for to prouide for warre Best Pylots doe waite for ensuing storm 's Yea euen this wisedome is in sillie worm's Who though from reasons reach they stray so farre In Summer still for winter to prepare So though your Sunne Sir now doe shine so cleare That storm 's appeare not either farre or neare Yet since experience hath found it so rare To haue two heau'ns and in them both a stare Long time without some crossing gloom tonight When Wraths heart gnawing fear's shall dim the sight Of former grace filling the minde with Care Though still I wish your mind free from such fear's Let this yet neere if need be stanch such teares To the right Worshipfull Mistris Katherine Tothil worthy of all respect SON HEau'n-shaking Wrath pour'd out like flaming fire Bending the rockes tearing the hils asunder Tossing the earth and all things bringing vnder Who would not from the same in haste retire Me thinkes I quake whil'st I the same admire No wonder then such wet their couch with teares Who but in part conceiue these horride fear 's Not knowing where to shrowd them from his ire A Fortresse strong I know you wish to gaine Whence sinne and Satan you may both defie Looke then in this where you your state may trie Freeing your selfe from feare of endlesse paine Much could I wish but all must rest in this That euery thing may serue t' augment your blisse To the Right Worshipfull Maister Francis Drake Esquire c. SON IF one Deuill loos'd so tortur-tosse the minde If Princes ire so vexe with thousand cares If crosses here so fill men with despaires If so with tooth-ach stone gowt they are pin'd If here sterne conscience gnawing worme so grind What sorrowes then in Wraths infernall caues With matchlesse might shall wound all Satans slaues To blacknes darknes endlesse woe confi'd More O! but when great iudgements voice shall sound That last retreat neuer to meete againe Me think's I heare what shout 's what shrick's in vaine They bellow forth to see the Saints so crown'd Amongst the best Sir this shall be your crowne To mount with these when those shall be cast downe To the Right Worshipfull Mistris Ioane Drake worthy with the worthiest SON WHilst thoughts of flam's not consuming fire Where tortur'd soul's howle yel crie neuer die Inflam'd with breath of Iah's deuouring ire That rents the rockes and makes the mountaines flie Did wound with feares my soule yet you on hie With Eagles wings I wish'd might mount away Within the Vaile at last to dwell for aye Such gnashing lashing howling nere to trie Whil'st Sunne-shine light your face doth yet array And Bridegroomes comming hath not shut the gate That restlesse cries which neuer came too late Might tempests stay force heauen and make you way And if you will beleeue me heere I vow My censer alwayes shall keepe Wrath from you TO THE BOOKE SON HEnce hence smal booke thy foote steps see thou bend Vnto all such whom Sathan luls asleepe Knocke hard rowze vp tell them the day doth peepe Then vnto those whose hearts all sorrowes rend That Wraths deluge hath measure time and end Tell them and that though sterne deuouring ire Like thunders lightning seeme to set a fire Their torturd soules yet wish them but attend A while vntill cloud-vanishde Sunshine light Appeare with ioy to giue their foes the foile Meane while their wounds bind vp with baâ—â—me and oyle Wait still stay teares and feares with all thy might And if for all this yet thou canst not please them Weepe still with them for this perhaps may ease them A Table of the Contents and summe of this Booke 1 PRoofes that there is a God pag. 6. 2 Proofes that the Scriptures are the Word of God 10 3 Definition of God 13 4 The Obiect of His Iustice and Mercy ibidem 5 The causes of the proceeding of the wrath of God 14 6 How God is saide to be angrie 16 7 How to discerne when wrath is at hand 19 8 How God bringeth about his wrath ibidem 9 That Hardnes of Heart though the meanes both past and present haue not beene effectuall cannot argue Reprobation 21 10 Signes of temptation 25 11 The conditions of such who are and who are not vnder wrath described 27 12 Who they are who feele wrath and yet are far from the same 27 13 The seuerall conditions of his Estate 28 14 What a troubled soule in this estate tossed with diuers tempests of wrath must doe 29 15 Who they are who haue not a deepe sense of wrath and yet are farre from wrath 29 16 The seuerall conditions of this estate 30 17 How to know whether in hardnesse of heart we are vnder wrath or not 32 18 Comforts for such who are not able to serue God as they thinke in spirit and truth 33 19 Why God at first will not be found in the meanes 35 20 Who they are who feele no wrath and yet remaine vnder the wrath of God 36 21 The seuerall conditions of this Estate 37 22 How farre a Professor maybee vnder this wrath 38 23 Description of a sauing knowledge 43 24 How to know whether or not Christ hath beene laid hold vpon 45 25 Triall of true
I be not strucke with any extraordinary terror yet haue I extreame discontentments not reioycing in any thing Minist Certainly there must bee some causes of your discontentment you must banish doubting and carnall reason beleeue in God and you shall find ease Sch. If there be a God this is my infidelity that I cannot beleeue in him and then is my estate a great deale more feare full in this that all my actions haue bin hypocriticall that now I finde my selfe to be giuen ouer to a hardhart with a reprobate sense ioyned with an impossibilitie to fight or striue for grace or which is more fearful to haue no desire to striue for the same Minister Before wee passe any further let vs lay this infallible foundation that most certainly there is a God Schol. My infidelity and doubting is such that I shall neuer bee fully of your minde vnlesse by reason I be conuinced of the same Minist There must bee no disputing against receiued grounds and principles chiefely against this the ground of all Schol. Yet as you remember I beseech you shew me some reasons prouing a Deitie or that there is a God Minist Nature it selfe fully prooueth the same 1. From the Creation for if the world be without beginning so is it also without ending and so it and all therein is God hauing made it selfe which were most absurd to thinke but since it shal haue an ending all the creatures thereof tending to corruption hence it followeth that it must needes haue a beginning the Creator whereof is God 2. The excellencie of all the creatures shew the same so infinite in formes shapes colours diuers dispositions chiefly the supernaturall spirit of man not satiate with any thing in Nature 3. Man himselfe sheweth that there is a God for one man leadeth vs to another vntill by degrees we come vp to the first Here I aske where he had his beginning Eternall he was not which his miserable nature so subiect to alteration change well sheweth chiefly his dissolutiō Eternitie change like light and darknes being so directly contrary If it be said this change came by his fall then I ask whence he fell So still all we can thinke it must leade vs vnto God the Creator of all 4. The wel ordered gouernment in the worlde things inferiour seruing still things superiour vntil all things ioyne in mans seruice shewe that there is also some supreame power vnto which he must obey 5. The harmony of contrarie Elements whereof all bodies do consist so farre from destroying one another that they preserue all and agree prooueth a superiour causing power 6. The naturall instinct of all nations rather adoring stockes stones and beastes then no Deitie at all proueth the same 7. The conscience of all being as it were a law against vs in giuing both testimony and iudgment is a most strong proofe for it testifieth neither to men nor Angels neither feareth them Therefore it must bee God himselfe Further would not our reason tell vs by and by if wee were in some faire built ruinous countrey or citie that there had some people dwelt that some hands had built the same So may we say of this world when we see it so replenished with so many goodly creatures that some great power did make the same that must needs be God Moreouer the place of God proueth that there is a God for as one saith euery place is in regard of somwhat contained in the place So the Earth is full of wormes and such like things the sea containeth fishes faire houses containe men women Hell it is the place for diuels Heauen likewise must not bee emptie it being the goodliest of all the rest when wee looke vpon the same we must needes say that there dwelles the Lord of the countrey there dwelles God himselfe Lastly but it were too tedious I might adde how abundantly the Scriptures shewe the same as also the euent of things contrary to reason Miracles Prophecyings continuall mercies of fruitfull seasons c. Which Paul mentioneth punishments in this life with strange iudgements on diuers wicked men as Herod c. with the wonderfull power of the spirit in the experience of the faithfull Further as one obserues that no volume hath euer bin written directly in confutation of the same Sch. My mind is no lesse perplexed cōcerning the authoritie of the Scriptures whether they be the word of God or not Minist The insufficiencie of these doubts may soone bee shewed vnto you Because admit once that there is a God then of necessitie it will followe that hee is King of kings and that as subordinate temporarie Princes haue Lawes and statutes whereby they rule their states so must needes the supreame Lord of all much more haue lawes and statutes wherby to gouerne the whole world And these must needs be the holy Scriptures Scholler Perswasions are no proofes therfore shew vnto me how I may rest assured that the Scriptures are the word of God Min. There bee many reasons to proue yet none are powerfull to perswade vnlesse God ioyne with the same by the effectuall working of his blessed Spirit Schol. So farre as you can remember I intreate you giue me satisfaction Minist The Antiquitie Harmony Consent Sinceritie Miracles and Martyrs testimony of the Scriptures might be sufficient proofes to satisfie any indifferent person But if vnto them we adde 1. That great generall inward change which suddenly it makes in men when but some plaine sentences thereof are dropped into their hearts filling them with horrors so that when the heart is thus wounded no other medicine can comfort or cure the same saue the same word when all mens eloquence will not serue the turne 2. That great power it hath to cast down all the strong holds of sinne and Sathan when they ioyne for destruction of the soule 3. That humble and rich pouertie thereof that in a sober yet loftie stile it farre surpasseth in excellencie of Eloquence all the best Orators of the world containing therein the foundation of all sciences wee may rest fully assured thereof Further our owne doubtings when Satan and our owne corruptions would perswade vs that it is not Scripture strongly proue the truth thereof for Satan is a liar and the father of lies therefore if it were forged he would contend for maintenance thereof As also wee may see those who most study and practise the same most holy and wise Contrarily the others most prophane It were tedious to reckon vp all how miraculously it hath euer beene preserued in all ages how truely all the Prophecies therof haue bene and are accomplished both in the reiected wandering of the Iewes the calling of the Gentiles Incarnation of Christ comming of Antichrist c. How though it were written many hundred yeeres agoe it meeteth with all new sinnes How powerfully being alledged in prayer It wrastleth with God
Offereth violence to the kingdome quieteth the soule keepeth off iudgements and obtaineth mercies c. How of all other writings this onely is written in the heart so that at the houre of death when other knowledge wholly or in great part vanisheth this is most fresh in our memories both for our owne comfort and the instruction of others as in Iacob Dauid c. So that most certainly the word is not from men for our nature is contrary to it nor from Sathan seeing he raiseth vp his instruments against it therefore from God himselfe Schol. What is God Minist God is a Spirit Eternall Infinite Omnipotent most Holy one in Essence but three in Persons the Father Sonne and holy Ghost Schol. What is the Essence of God Minist The Nature of God whereby indeed God is and doth consist Schol. What is chiefly to be considered in the nature of God Min. The Attributes of God Schol. What properties are chiefly to be considered in the nature of God concerning his creatures Min. Two principally Schol. Which be they Min. 1. His mercy 2. His iustice Schol. What is the obiect of his mercy Min. Mans miserie Schol. What is the obiect of his iustice Min. Sinne. Schol. What is sinne Min. The transgression of the law Schol. What is the reward of sinne Minst Death temporarie and eternall both in soule and body Schol. But how commeth it to passe that sinne is thus rewarded Min. By reason of the Anger or Wrath of God against all manner of sinne in all manner of persons Schol. Is Anger in God a passion as it is in man or may we thinke there is Anger in God Min. No. Schol. How then must we consider of the wrath of God Minist 1. His most iust will and most assured and holy decree in punishing sinne must be considered 2. His threatnings against sinne 3. The punishment of sinne it selfe Schol. What kindleth the wrath of God Minist Sinne. Schol. But doe you thinke God to be in this sort angry with all mens sinne Minist Yea verily both against the sinnes of the Elect and Reprobate Schol. Why so Minist Because all sinne in all persons is directly against the holinesse of his Nature Schol. Doe you therefore thinke that the wrath of God is kindled against all sinne in all men alike Minist No. Schol. How can that agree with the former that God is angry with all sinnes and is not angry yet alike against all sinnes in all mens persons Minist Because that Christ Iesus hath taken away that anger from the Elect suffering himselfe that which was due vnto them Schol. Shew me then how God is angry against the Elect and how against the Reprobrate Minist God is said to be angry with his Elect. First when he decreeth to chastise his Sinne. Secondly when he threatneth his sinne And lastly when hee indeed in mercy for a while chastiseth them for their further saluation Schol. How is God said to be angry with the reprobate Minist When in this life according to his former decree hee punisheth them with perpetuall hardnesse of heart or any kind of iudgement And in the life to come powreth out the vials of his wrath and indignation vpon them for euermore Schol. What necessitie is there that the wicked should be punished for euer Minist Because they do beare their owne sinnes and the punishment due vnto them not hauing Christ to free them Schol. But cannot the wicked releeue themselues Minist No. Schol. How so Minist Because not being able to satisfie the Maiesty whom they haue offended they must of necessity endure his wrath for euer Schol. What is the reason that their sufferings cannot satisfie Minist Because they are but finite creatures not being able to satisfie that infinite offended Maiesty therefore they must suffer for euermore Schol. What may wee learne from hence Minist That it is a terrible thing to fall into the hands of the liuing God Schol. What lesson of comfort may we learne from it Minst That wee are exceedingly bound to Iesus Christ who hath suffered this wrath for vs. Scho. How may we learne to discerne and iudge of the greatnesse of this wrath Min. Looke first vpon the destruction of the Angels 2. The curse which came vpon Adam and his posterity for sinne 3. The destruction which came vpon the first world by the floud 4. The burning of Sodome with fire Next to the sending of Christ into the world and the wrath of God powred out vpon him for our sinnes the euerlasting fire prepared for Reprobate men and Angels Schol. What should wee learne from hence Minist Three things 1. To consider seriously of the greatnesse of the wrath of God 2. Not to presume of mercy 3. Warily to fly to and eschew sinne by all meanes least we fall into the hands of the liuing God Schol. How may wee know when the wrath of the liuing God is comming Minist First when the word of God wakeneth not Next when sinne aboundeth in the aboundance of the word 3. When God changeth the order and constitution of his Creatures 4. When God to waken sendeth light iudgements and men are neuer a whit the better Scho. Which way doth God vse to bring about his wrath Minist First hee plagueth mens soules with hardnesse of heart and senslesnesse Next hee plagueth the creatures which should be for Comforts vnto man Then hee commeth vpon the body plaguing it with some sensible iudgement often in this life Further powring out a sensible wrath vppon the soule vnto destruction Lastly hee reiecteth and casteth both body and soule into torments for euer Schol. Who then is in the most dangerous estate Min. Such who lie vnder the wrath of God yet being senslesse of the same Schol. What if they be not wakened in time Min. Then they must perish in the seuere wrath of God Schol. Now as euer you meane to see the face of God and liue in heauen for euer speake from your conscience May one who hath a long time liued vnder the meanes for the present shut vp in hardnes of heart which hee knowes and in part feeles neither being able to helpe or striue against it so being and liuing vnder the wrath of God conclude therefore that he is a reprobate which shall at no time either repent or haue a soft heart and must we beleeue the words of such a praty Minist No. Schol. For what reasons Min. First because let the party be what he can howsoeuer hard harted or sinfull vntill he be called hee is but dead and in the state of nature like vnto others of the Saints Peter Paul Dauid c. And therefore since all of vs were dead in sinnes and trespasses Beares Lyons Wolus Leopards before we were tamed haters of God despitefull proud disobedient to parents without naturall affection
and risen againe confessing him also with his mouth shall be saued Schol. What maner of working is that which the Lord worketh with the soule when he reuealeth himselfe vnto it Mini. First he remoueth darknesse terror and that which presseth downe and doubting Next hee powreth forth vpon the soule 1. A sensible light 2. A perswading light 3. A comfortable light Schol. Explaine your meaning in so saying Minister I meane this that when God worketh with the soule hee will powre out the light of his Spirit vpon the same shewing clearely vnto the party that he loueth him and through loue hath chosen redeemed and in heauen will crowne him This light bringeth ioy vnspeakeable and glorious This light bringeth that peace of God which passeth all vnderstanding And during this light wee feele that which the eye neuer saw the eare heard neither can enter into the heart of man to thinke of Schol. How should we trie in such an experience whether that light we feele be the true light or not Minister First we must trie how the soule was disposed before that light came Next try what sort of feeling we haue in that light Lastly wee must marke what stampe it leaueth in the heart and how we are disposed after feeling Schol. What maner of disposition should be in the soule before that light came Minist A darkenesse deadnes and senslesnes with torment at sometimes doubting and terror a sensible absence of the power of the holy Ghost either to comfort or sanctifie Schol. Doth euery man feele this estate Minist No. Schol. Who then are they who feele this miserable estate of the soule Minist None in a manner but the children of God Schol. How may one know when the sight of his miserie is wrought by the Spirit of God Minist Because it is an effect of his working Schol. Shew me that Mini. It is a light which must shew vnto vs our darkenesse and it is a presence which maketh vs to feele and see an absence Scholler Yet goe on perswade me I intreat a you more fully thereof Minist Looke then first into the experience of the Saints of God Saint Paul saw not himselfe vntill God called him yea he thought himselfe without reproofe Next let any one who is called looked vnto his owne experience and he shall see there was a time when he had no feeling of that miserable estate Now when wee shall find a change nature cannot be the worker therof for Nature hath not that light to discouer vnto vs our misery we are dead in sinne by nature and blinde also howe is it then possible for a dead man to see or feele so that it must needs be a light surpassing a naturall light which sheweth vnto vs our miserie Againe if it were onely nature which discouereth vnto vs our misery seeing Nature retaineth still her owne naturall operations what is the cause that there was a time when wee did neither see our selues nor our misery for if the sight of our miserie were naturall wee euer would haue seene the same So because it is of Grace blind Nature could neuer shewe the same therefore the sight of our misery is by the speciall working of the holy Spirit Scholller But Cain and diners other wicked men did feele their owne miserie howe may wee discerne betwixt their sight and that of Gods children Minister The sight which wicked men haue of themselues and their miserie it commeth after some euill deede done being guilty and thus conuicted of the crime by their naturall conscience Next they see the punishment and only therefore tremble Further their feare is for the punishment onely as Cains was as also they feele not with any continuance the miserable state of their soule to striue against it to subdue it vnto true remorse neither can they see the wickednesse of their heart or truly desire to haue it renewed or brought vnder a heauenly sense of Gods loue and fauour Scho. Shew vnto me also how seeth the child of God his miserable heart Minister The chiefe thing the child of God lookes into is the heart Next he feeleth the euill disposition thereof Further he is grieued with the sense of the same Then he thirsteth to haue it made better rather then to obtaine the whole world and all the pleasures thereof There will also be still a strife at the least in his desire and will Lastly at sometimes Gods child will feele his heart made better then vsuall that is hee will feele the hardnesse blindnesse vnquietnesse thereof somewhat abated and light softnesse and peace in place thereof So that when the presence of God is in the heart Gods childe feeleth it when it is remooued he discerneth it For the truely wicked feele not a hard heart neither know they what a soft heart meaneth It is therfore onely peculiar to the Childe of God to bee able to discerne rightly of his owne misery and Gods mercy Schol. But what if one doe still feele nothing but hardnes of heart and blindnesse of minde as yet not being able to perceiue a change Minister First he must trie whether that sense of hardnes he feeles be the worke of God seeing there was a time when hee had not this sense Next marke if hee bee pleased with that estate or rather gladly would haue it made better if possibly it might bee though it were but like vnto smoaking flaxe Remembring that promise Blessed are they who hunger and thirst for righteousnes for they shall be filled Further hee must warily marke whether at any time he is able how weakely soeuer to speake intreat and pray vnto God for mercy to haue the heart softened c. None can make vs to pray in any measure saue the Spirit yea although there be but a sigh vnto God it is surely wrought by the Spirit Then see if after prayer or in prayer hee hath euer obtained any ease or rest Lastly though he obtaine no ease yet let him looke if hee would gladly haue a soft heart in some measure howsoeuer weakely relying vpon the word hoping that God in his owne good time will come therefore waiting in patience Schol. What learne we hence Minist First that the sight of our selues commeth not of our selues but of God 2. That we are in a blessed and happy estate when we haue a sense and feeling of our miserie being displeased therewith and desiring from our heart to haue it remooued 3. That in such an estate wee are those with whom GOD is now a working if wee be able to discerne betwixt a soft and a hard heart betwixt the light of the Spirit and the darknesse of nature 4. That when wee obtaine but some piece of desire and sometimes some little grace to pray with a little hope reposing vpon the word of God that albeit to our feeling God is not neere vnto vs
yet that in his owne good time hee will come againe so that as truely as I feele an absence desiring his presence hee will as surely satisfie our desires letting vs feele his blessed presence Lastly though wee bee but as bruised reedes and smoking flaxe hauing nothing to boast of either of holines or feeling as the least of all Saints yet that God will neither breake off our longing nor quench out desire And so that finally we are in the state of grace notwithstanding all hellish tentations Scholler How should wee trie whether that be the true light or not which in the time of feeling is felt Minister If wee marke in the time of feeling wherewith the soule is filled Schol. What then filleth the soule Minister An vnspeakable power which transformeth the minde with a sensible presence of that great light making the soule to exult and rise vp in ioy rest in peace and triumph in perswasion Schol. Whereof is the soule thus perswaded Minister Of the loue of God vnto vs in Iesus Christ in our election and redemption that he hath loued and giuen himselfe for vs so that by him being saued from condemnation we shal be crowned with him in glory for euermore Schol. Who worketh this perswasion Minist The Spirit of God which searcheth the deepe things of God Schol. Haue not Gods children that sense at all times of this perswasion Mini. No. Schol. When is it felt then Minist At sometimes onely or when it pleaseth him to reueale himselfe for his owne glory and our comfort according to his owne good will Schol. Haue not all the children God a like measure of feeling Minist No. Scholler What if all ones life time he neuer haue felt any such sense as you speake off may bee therefore conclude that hee is one of those in whom the holy Spirit dwelleth not Minister That followeth not that hee should reason thus I feele not nor euer felt the ioyes of the Spirit therefore hee is not within mee and I shall neuer feele the same This is a false conclusion The holy Spirit may be in one as it was in a whole Church euen then when hee feeleth handnesse of heart terrours and doubting Was not the Spirit of GOD in those Saints who doe complaine and demaund of GOD thus O Lord why hast thou made vs to erre from thy wayes and hardened our heart from thy feare Was not the holy Spirit also in the Prophet Dauid who suffered the terrours of God from his youth with doubting of his life Schol. Yet declare what that stay is which should vphold one in such a tentation Minist First to looke vnto God next vnto our owne heart Schol. What is to be considered concerning Gods part Minist First that all things as the Scripture speaketh worke togegether for the best vnto those who loue God Next that GOD commeth when he will chiefely in our most neede 3. That God hath all the haires of our head numbred so as nothing commeth to passe without his gracious prouidence and thus must we assure our selues that it is his blessed will to hide himselfe from vs for a little 4. Wee must remember that GOD is mercie and wisedome it selfe and that mercie moueth his Maiestie to giue his presence but wisedome directeth that presence as hee thinketh most expedient to his glory and thy good So that he is but foolish who fretteth in impatiency because God commeth not vnto him at his pleasure seeing hee who is wisedome it selfe knoweth best his owne time Lastly we must remember that Gods will in thus leauing vs is to try whether without feeling we can in faith beleeue his promises resting and waiting patiently vpon him in humility vntill he come Schol. What should bee considered concerning our owne heart Minister First to marke if we find a want of Gods presence discerning an absence 2. We must marke whether this absence doe grieue vs. 3. Marke whether wee hunger and thirst for his presence 4. Wee must be sure that either we vse the meanes of the word and prayer or at least haue a desire to the same suffering others to doe for vs that we are not able to doe Last of all we must trie whether we haue resolued to waite in hope resting vpon his promises in patience with a constant desire vntill he come Schol. But seeing the Saints of God haue not still a like measure of feeling shew as neere as you are able what is the greatest measure of feeling they find in this life and the least measure they attaine vnto Minister The greatest measure is when one is rauished with an vnspeakeable presence of God so that the senses of the body are not felt but ouercome with that fulnesse which then the soule receiueth as Paul was rauished or by an extasie of reuelation and visions as befell vnto Peter and the Prophets or when the presence of God is felt in the word either read or preached or in prayer that it filleth the soule with an vnspeakable ioy and a wonderfull peace of conscience which none can vnderstand but hee who feeleth the same Againe the least measure which the Saints feele is either vnder terrour or in the times of peace Schol. What is the least sense which the soule attaineth to vnder terrour Minister The estate of the party must be considered if he hath beene effectually called or not Schol. What is the disposition of the child of God vnder terrour who hath neuer beene called but for the present is a Patient in the act of calling Minist Bitternesse doubting terrour in the feeling of sinne wrath yet there is a kinde of weake desire with a hope although weake raised by the holy Spirit to wait for better Scholler In such an estate how is the soule supported Minist By a secret and powerfull presence of God although for the present it be not felt Schol. What is that which maintaineth this presence Minist Grace to seeke grace grace to languish for grace and grace to waite in hope vntill God come Schol. If the child of God haue beene called and haue tasted how gracious the Lord is what is his disposition vnder terrour Minist He is possessed either with a blinde terrour or with a terrour proceeding of guiltinesse Schol. What doe you call a blind terrour Minist When one is smitten with a confused feare not knowing the cause nor wherefore Schol. What is the disposition of the child of God in such an estate Minist The soule is stupified dashed and amazed almost deuoured and swallowed vp with the feare Next there remaineth a certaine memorie of the presence of GOD once felt Lastly the soule is secretly supported by the Spirit of God to waite so that for all this it despaireth not finally Schol. But what if the feare proceed of guiltinesse Minist First God giueth grace to pray
which because as he testifieth it was not done wittingly he was receiued into mercy because hee did it ignorantly But this sinne against the holy Ghost is a blasphemy exceeding wicked surpassing his because it is done with extreame despite against a manifest conuincing light 3. It is called a sinne which neuer shall be forgiuen not from the nature of the sinne as if there could bee any surpassing Gods mercy for a finite creature is not able to commit that sinne which an infinit God in mercy is not more able to pardon but it is saide to be irremissible because there is no mercy appointed for it because there is to repentance to be giuen to such a one and such a one shall neuer beg for mercy Yea I may further adde that the fury of such a one who committeth this sinne is so great against Christ that suppose he might haue mercy by repentance yet hee would not haue it 4. It is called a falling away or an apostasie because it is not only a simple Apostasie of a part or for a time nor yet an Epilepsie or a Spirit of slumber but also a totall finall Apostasie 5. It is called a sin against conscience and knowledge with great despight against the spirit of grace there is no man but hee sinneth against knowledge conscience So these Pillars of the Church Peter and Dauid before him sinned with many more Yet all without despight therefore take away despight malice and extreame despight and so long there will be no sinne against the holy Ghost Lastly it is called a sinne vnto death because all sorts of death doe follow it corporall and spirituall first and second temporall and eternall Schol. Where doth this greatest sinne chiefely make residence in these who commit the same Minist In the heart and minde Sch. How may it be iudged of there Minist By sixe properties or effects three in the minde and three in the heart Schol. Declare which be they Minist In the minde it is done against all sorts of light 1. Against the generall light of all the powers of the mind 2. Against the particular speciall light of the conscience 3. Against the spirituall light that light of the spirit word and grace Secondly in the heart 1. It must bee done willingly with a full consent as the Apostle speaketh For if wee sinne willingly c. 2. There must be malice in it as ver 29. where such a one is brought in despiting the spirit of grace c. 3. There must be the extreamitie of malice in the same because such a one treadeth vnder foot the Son of God and trampleth vnder the blood of the New Testament as if it were dogs blood crucifying Christ vnto himselfe and making a mock of him all which are actions of despite and extreame desperate malice Schol. What principall qualitie must he needs be endowed with who can commit this sinne Mini. He must haue a great light and knowledge for then it is properly said to be committed when a mans illumination is so great that hee cannot bee ignorant though he would what he doth and yet for all this will wittingly and willingly of a desperate malice oppugne impugne Christ and his Truth more and more persecuting the same with finall obstinacy to that end onely to withstand despit him so that then they become of a diuellish nature or rather very diuels for still the further one wadeth into this sinne vntill the consummation thereof the more hee partakes both of the knowledge and malice of the diuell As the Pharises c. Of all others the worst for some there were who knew Christ in his cratch some sucking his mother very yong some nailed on the crosse others againe could not know him no not in the greatest light and glory of his miracles A 3. sort he had to doe with who knew him clearely by the light of the spirit and of his wonderful works yet malitiously spake and did against their knowledge blaspheme scoffe and mocke the Sonne of God and these were the Pharises whom falling into this blasphemy against the holy Spirit Christ reprooueth and threatneth Schol. To how many sorts of people is it incident to commit this sinne Minister As I take it to two sorts onely Schol. Which be they Minister First such who hauing giuen their names vnto Christ taking vpon them a profession of him and his truth yet in the time of tentation doe make defection continuing in the same vntill they fall into an vniuersall Apostasie so perfecting this sinne 2. There hath beene an other sort who knewe the Truth clearly by a generall speciall spirituall conuincing light nor taking vppon them the profession therof nor the names of Christians who not-withstanding that they were indued with a great light of the Truth yet did with all theyr might in great malice impugne the same persecuting with great obstinacie Christ and his members such were the Pharisies Of the first sort who made defection wee read of Alexander the coppersmith Iultan the Apostate Porphyrie c. Of the other as I haue saide were the Pharisies For they knew that an vncleane spirit coulde not worke a true Miracle seeing euery true Miracle must bee wrought by an infinite not bounded power the whole power of Hell beeing limited which is onely of God therefore to ascribe such Miraculous works to Belzebub an vncleane spirit derogating the glory of the Sonne of God and taking away the fruites and efficacy of the Spirit was in them as vilde and pernicious a blasphemie as could bee Since all the diuels in hell their power beeing ioyned are not able to worke one true miracle for by them Christ was declared to bee the Almighty God manifested in our flesh Iustly then were they condemned of blasphemy against the holy Spirit because their sinne had in it no infirmity but was altogether of obstinate setled well-aduised malice whence from them this sinne hath the name of blasphemie as from the first sort of Professours who haue made defection it is called Apostasie Schol. What doe you call or how doe you define this Apostasie from the trueth Min. It is not an Apostasie from a naturall morall or ciuill trueth from a trueth in these outward things for which men so striue but it is an Apostasie from a supernaturall trueth from a trueth concerning our euerlasting saluation and the liuely faith in Christ Iesus 2. It is not onely a particular Apostasie from any piece or parcell of this Diuine trueth but it is a generall Apostasie from the whole word of his trueth which wee call the Gospell and consequently a manifest defection from the liuing God who in Christ Iesus was manifested in our nature Neither is it a partiall defection with a part of the soule onely with the minde or heart onely but it is a totall defection of the whole soule yea not only of the whole soule but also of the
the predominant sinne of naturall inclination making it either if it be possible to appeare no sinne at all or at least to be but a small light trifling thing and not out of measure sinnefull as indeede it is after which frailty not being able to resist the affections are defiled inflamed and set a fire with a loue to the inticing obiect of seeming delight which being done the flesh and carnal reason now bearing sway hee neuer leaueth vntill he cause the Childe of God to fall into the same sinne againe vnlesse the Lord by speciall Grace sustaine him Schol. What mooueth that cruell enemy to assault Gods children in that terrible manner Minist The hatred which he hath first against God and then against man because of God Next because aboue all things hee would gladliest haue one to fall away who hath obtained Grace for this he thinketh is his glory to disgrace the worke of the holy Spirit in vs and to cause the name and holy religion of God to be blasphemed As also that hee may bragge if it were possible of his victory ouer the power and grace of God And further because there is rooted in him an vnsatiable desire of the destruction of all the creatures of God but especially of his Elect children Sc. What lesson ariseth from hence Minist First to take no truce with sinne because this cruell enemie entreth vnto the soule thereby for dallying with sinne is as it were a doore for him to enter in vs the soule then being the place of his residence 2. To labour diligently and narrowly to finde out all our sinnes chiefely that predominant of naturall inclination 3. We must labour to be in a continuall battell alwayes with all our sinnes giuing them no rest nay not so much as suffering an euill thought to enter into our minde with peace but to suppresse pursue and crucifie it presently by lifting vp the heart vnto Christ striuing against it Fourthly to be sure that we repent vs of all our sinnes truely as often and so many as possibly wee can remember crauing for those wee cannot call to minde and as our eyes are opened by which we see more and more to be sure we purge all out conceale nothing from God so making a cleane conscience 5. To be at a continuall battell with all our euill affections pressing them downe with a continuall remorse and sorrow with faith in the obedience merits death and resurrection of Christ Iesus 6. To watch continually and beware that the strength of sinne on a sodaine inflame not so the powers of the soule that they breake out like fire in the whole man 7. To be sure aboue all things we continue a most earnest constant fight against our predominant sinne being warie as we loue our life and peace that we suffer not the least motion thereof to enter in our soules because this aboue all other sinnes is the traytour that will soonest deceiue vs vnder shew of friendship For if we suffer the thoughts thereof to encroach vpon vs it will passe our power to restraine the same vntill to our extreame sorrow it haue burst forth in action Further to labour to fill the heart both with the word and with a sense of our continuall guiltinesse because we drinke iniquite continually like vnto water endeauouring therefore to let the feare of God so possesse the soule as to terrifie it from euery little sinne whatsoeuer remembring also continually the excellencie of that euer-glorious Crowne prepared for all those who with a true though weake endeauour according to grace giuen striue for the same with patience running that race which is set before them least with the damned they burne in hell-fire for euer Then to labour with all our might to keepe a broken and contrite heart soft and humbled not only for the euill we do but also for that good wee should haue and doe Further to bee familiar with God in prayer labouring so to settle the heart that we may be more and more acquainted with him In which we must marke what our disposition is before wee pray what comfort wee haue in prayer and how wee are disposed after prayer when if we find no comfortable presence or sense of his loue wee must looke backe vnto our former actions since last we receiued comfort viewing what Ionas causeth this tempest which found wee then must neuer giue ouer vntill by a sound repentance we haue purged the heart therof Lastly to endeuour whatsoeuer the world thinke still to keepe a sorrowfull and lowly heart longing for his blessed Maiestie vntill he come when we feele him present blessing him for the same and diligently retayning him by faith and a good conscience Scholler Seeing the Lord hath all grace in his owne hand and both biddeth vs be holy as hee is holy and hath power to make vs holy What is the cause that hee suffereth his deare Saints to fall sometimes againe and againe into the same sinnes which they hate being sorrowfull for them and desiring earnestly to leaue them Minist To exercise their faith and repentance and humble them least they should grow proud To make them loath this present life in regard of sinne when they behold and feele themselues thus snared against their wills to long for that life where they shall neuer sinne any more but serue their God willingly perfectly and constantly for euer and euer Schol. May any one then conclude that he is vnder the eternall terrour of Gods wrath reprobated when he feeleth an absence of God a presence of sinne after remorse and true for sorrow falling into the same sinne againe Minist No. Schol. In such an extreamity what must then vphold Minist Three things 1. To looke vnto that which God worketh in vs 2. To looke diligently into the nature of God 3. Vnto the examples of the Saints Schol. What should be obserued concerning GODS working in vs Minister First that seeing we consist of diuers contrarie parts renewed and vnrenewed that there may bee in the renewed a misliking of the euill that we may say with Saint Paul It is no more we but sinne which reigneth in vs doing the euill So againe The thing which I hate that doe I and the good thing which I would that doe I not Next we must be sure that so often as we fall wee must immediatly flye vnto GOD by repentance to obtaine new remission and pardon not delaying the time least ere wee be aware deadnesse and hardnesse of heart steale vpon vs seeing he who is vnfit to day shall be lesse fit to morrow remembring there-withall least Sathan who warcheth but an opportunity to drowne the soule in perpetuall sorrow suggest some lye or slaunder vpon the trueth of GOD That the iust man as it is written falleth seuen times a day and riseth againe and that when a sinner repenteth him of his sinnes
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