THE BURNING BUSH, NOT CONSUMED  
Wherein (either under all deep sense of Wrath; or hardness of Heart, one may judge, whether he be the Child of God, or not, etc. Chiefly receiving satisfaction concerning the Sin against the Holy Ghost.  
Perused by I. D. and divers other Divines.  
 
judge nothing before the time. Secret things belong unto God.  
 1. Thess. 5.9. 
For God hath not appointed us to Wrath, but to obtain salvation by our Lord jesus Christ, who died for us, that whether we wake or sleep, we should live together with him.  
LONDON, Printed by T. C. and B. A. for Roger jackson, and are to be sold at his shop in Fleetstreet, over against the great Conduit. 1616.   

TO THE RIGHT WORSHIPFUL, M. WILLIAM TOTHIL, and M. FRANCIS DRAKE, esquires, justices of the Peace, etc. and to the no less religious and virtuous Gentlewomen, Mrs. KATHERINE TOTHIL, and Mrs. JOAN DRAKE, their wives, the increase and perpetuity of all Happiness, etc.  
Right Worshipful,  
AS my wandering thoughts were musing which way I might best acknowledge with perpetual thanks, that duty which my best love oweth unto your many undeserved bypassed kindnesses: this little Book (than ready for the Press,) did step forth, proffering so to accomplish my desire, as that nothing (save timeless Time in the general dissolution) should be able quite to blot out, and deface the memory of this my wish: which since it hath now so faithfully performed, I beseech you to accept thereof: that like unto PHILIPS little Boy) it may put you in mind, not only that there is a terrible endless wrath prepared for wilful, final, impenitent sinners: but also that (if need be) it may help you how to shun the same.  
Gladly it would have singled forth some one of you, but that the strict bonds both of Nature and grace, which in love hath so united you (as though you had but one soul) did strictly forbid the same: wishing me rather, that (since such a fast Gordian knot had already tied your affections) I should likewise do my best to unite you in a piece of Paper: Not that thereby I should any thing add unto your happiness: (whose Cup already runneth over with a plentiful measure, pressing down of all blessings) but that thereby I might show, how far my faint and weak wishes extend: that as already upon Earth, GOD hath built you a sure House upon a Rock, so also that you would endeavour to build yourselves upon the Rock CHRIST JESUS: that at last when (at the all-shaking voice of the Archangel, and Trumpet of GOD, sounding) downe-rayning Fire with floods of horrors, blown with the tempestuous whyrlewinde of indignation, shall overwhelm the wicked, and seem to dossolue the whole frame of Nature: You (like his Doves) may find a sure shelter in the holes of this Rock, until (judgement finished,) with all Saints, you may mount with Him, to possess for ever those infinite unspeakable joys, the greatness whereof can not be known, until possessed.  
Yours in duty, much and ever bound, I. heart.   

TO ALL THOSE WHO EIther (for the present) Thunder-beaten with the terror of the wrath of GOD, mourn in secret, under any sense of the same, or feel hardness of heart, much Peace, Comfort, Softness, and speedy deliverance.  
Dear Souls.  
THough I know assuredly that the plodding thoughts of both sorts of you, to whom I now write, useth for the most part to be rapt up; the one, with the imagination of Wraths all-overturning deluge which you fear, presently to precipitate you, (as I think) in the eternal never dying furnace of all-devouring flames: the other, with seeming substantial thoughts (grounded upon former and present stony impenitent effects) imagining yourselves to be as sure of reprobation, as though already (assured by some Angel of the Decree) Cain's mark had sealed you on the forehead, as sheep to the slaughter: which now so transporteth your hopeless souls beyond all limits of moderation, that you can lend your ears to hear no voice, which soundeth not of Desperation, because either you think it is too late, or in vain, to use the means: or that Wraths overpressing load so keepeth you down in the floods of sorrows, that you are not able to look up.  
Yet could I not choose but send unto your view this little Treatise, which by (Gods providence coming into my hands) only for your sakes, did now see the light: wishing, that though (of all others) I was least able to comfort you; yet, that therein you might find a word in due time: which I know you shall, if you banish Carnal reason, Sense, Curiosity in prying into God's Decree before you use the means; and that fast rooted natural Popery of the soul, which ever desireth to find somewhat in nature, some sense, some feeling, some goodness, wherewith to be worthy in some sort, to lay hold of Christ.  
I should exceed the limits of a short Epistle (if I were able) to reckon up the free proclamations of the book of God; in all which, Christ in the Act of apprehending him, tieth you unto no condition, but freely to take and lay hold. It may be, you will object, that he calleth only the weary and laden, and so you say you are not: but to leave that question, whether you be laden or not, and who must be judge, (since for the most part in temptation you bely yourselves) who knoweth not that Christ in that place rather encourageth such to come, then precisely showeth, that only those who feel such a burden, must, and can come and lay hold. O that you were not thus injurious to the peace of your souls, so much to rely upon Sense and feeling, so much debasing the strength and glory of Faith, which many times without sense (and beyond all reason) apprehendeth CHRIST: thus offering violence unto his Kingdom: who thus apprehended, there followeth the spirit of Mourning, and Compassion, Feeling, and other graces.  
I wonder if the Devil can once fasten this temptation upon you, that you must have such and such a measure of faith, feeling, and repentance, to lay hold of Christ, what measure his unmeasurable subtlety will be contented with. Sure I am, if he may be umpire, you may be dissolved in tears and despair, before he say ho. Your strongest let in laying hold of Christ (as may be seen by most of all your Objections) ariseth from your prying into the Decree of God, to be assured of your election: which because you cannot find, (judging of yourselves, according to your former actions, & thinking God like unto you) you conclude all is in vain, you know you are Reprobates: there is no hope: so entertaining all threatenings; and rejecting the Promises. Of which pretended knowledge, if you should be examined by God (as Adam was) whence thus you know yourselves to be naked Reprobates? I imagine your answer (with his) must needs be, that Satan hath deceived and deluded you so to think.  
And indeed the truth is, that the most part of you look too much at the Decree of God; your measure of sense and feeling, desiring the assurance of salvation, as it were, at your first entry into Christianity: which is the glorious price and Crown, waiting for you at the end of the race: If you so run that you may obtain.  
I know you would think him an unreasonable Soldier, who should desire to be a Colonnell or a General the first year, which is not obtained without long service, great valour, much watching, waiting, and often hazard of life: And that your servant would much displease you, in demanding his years wages before he had done a weeks work. Just so is your case, when at first you would be assured of your Election and Salvation, before you have done a quarter or half your work; (Nay sometimes scarce begun the same) chiefly when you refuse the way of life, which is, to walk in the means, whereby only we attain the assurance of salvation.  
It may be you think me a miserable comforter, thus rather to cross you, than power balm into your wounds, or bewail your hardness of Heart: but would to God you were not more injurious than I, in robbing yourselves of the strong Tower of your salvation: I mean, of the way to lay hold on Christ for your life: For indeed so do I pity all of you, that if my soul were able, and could dissolve itself in tears for you, your sorrows would have an end: since I know, such and so great is the insupportable terror of God's wrath, chiefly, if he (leading the main battle of his forces) fight against you, as jeremy speaketh) in anger, in wrath, and in great indignation, that there is no creature but must sink under the same: but it is the conclusions some of you draw from thence, which I aim at, and would willingly cut down by the root: viz: I feel no faith, therefore I have none: I never had faith, therefore I shall never have any: My former actions have been hypocritical, therefore I am damned: my Feeling is lost, therefore I shall never have it again: I never had feeling or sense of God's love, therefore I shall never have any: God is angry, therefore he will never be appeased: the Sun shineth not, therefore it will never shine: It is night, therefore it will never be day: the heart was never moved, therefore it shall, and never can be moved: I have thus, and thus long heard the word, and it hath not renewed nor moved me no more than a stone, therefore it shall and cannot, for such a heart is immovable: I am dead in sin, therefore I can never be alive: God is gone, therefore he will never come again: The means harden me more and more, therefore I will never hear no more: I cannot bring my heart in temper to join with my voice in prayer, the 〈◊〉 it is vain to bring words unto God, offering outward submissive obedience: I cannot pay unto one ten thousand pounds which I owe him, therefore I will pay him never a penny: I cannot do all I should, therefore I will do nothing: God never loved me, therefore he will never love me: I cannot repent, nor ever could, therefore I neither can nor shall: God in the terror of wrath appeareth my enemy, therefore he will never have mercy, &c: with a number the like absurdities, the very naming whereof, may be more than confutation sufficient to any reasonable creature not infected with the like folly.  
But speak now (though I grant unto you all your grounds, many of which for the most part, are false lies) Why may not you hope to escape, as well as others before you? Who delivered David, job, joseph, Moses, Damell, etc. from dangers, terrors of soul, the Devil, imprisonment, drowning, and lions den? but you say, that you are in the Furnace of his wrath. And why (with the three Children) may you not be delivered from this fiery furnace? GOD is the same still (who as the Prophet speaketh) even in wrath remembers mercy: Therefore why may not your bush burn, or (at least) seem to burn with fire, yet not be consumed: since his mercies are over all his works? he only knowing what he hath decreed. And you, who are (for the present) bound up in hardness of heart, in the Name of GOD I beseech you, let never this voice of desperation come from you again: (All is in vain, there remaineth no hope:) What, is it possible, No hope? Is God in heaven, who is wonderful in all his works? and doth abundantly above all that we are able to think or speak? and so long dare any little worm or piece of clay, (a little moat) nay not so much, in regard of him, who is all in all, to say there is no hope? Oh! there remaineth always hope so long as we breath. For you know as the Apostle speaketh: Hope that is seen is no hope: For how can a man hope for that which he seeth? so that hope above hope, is hope indeed. O hope still to speed as well as any hardhearted who ever were called, as all have been before calling. When then after effectual calling, you look upon David's secure sleep, and Salomon's strange hardhearted declining from the ways of God, with the wonderful and hard-hearted impiety of Manasseh, and Nabuchadnezzar, before calling: and the exceeding mercies of God unto them: and divers in our age, with (the good Thief) called home at the last hour: O learn to have a good conceit of God. It was you know, the first thing that encouraged the prodigal son to come home unto his Father, because he had a good conceit of him. Therefore, think you with him, the Heavenly Father hath received such and such exceeding sinners into mercy. Though I have run riot, & strayed, yet have I not gone so far as they, or if I have, yet I will submit myself unto him, it may be, he will also be merciful unto me. But what shall I say? It is God who must persuade japhet to dwell in the Tents of Sem. It is he who must cast down, persuade, enlighten, draw, instruct, teach, convert, and enlarge our hearts, that we may be lifted up, consent, see, come, understand, be taught, converted, and run the ways of his commandments, which that he would hasten in his own good time to do, my faint, few, cold, and weak petitions shall ever (to my power) beg for you.  
Only now (for conclusion) my earnest request unto you is, that since it is the custom of most of you, either in reading the Scriptures, or any other good book) to read until you find somewhat (in your judgement) against you, and then close the book suddenly, as though nothing there did belong unto you; that you would not so use this little ensuing Treatise: but rather before you Censure, to read it quite through: rejecting whatsoever herein you find contrary either to the Word, or experience of the Faithful: which if you shall do, you shall bind me more than ever to remain,  
Yours in the All-sufficent, not-changing, wonderful, EMANVEL. I. H.   

The Book to the Reader, chiefly if thou be a Nicodemite.  
THy thoughts I know will strait inquire  
My Father's Name with great desire:  
Who if he please thee not, why then.  
The lines are rude, and nought the pen:  
But know thou must thy mind appease;  
For though thou ask, I cannot ease  
Thy heart: therefore be thou content  
To feed on that which God hath sent.  
And if I jump not with thy mind,  
Call me not therefore now unkind,  
Who proffer thus to ease thy load  
Of sorrow's on my shoulders broad:  
And if my lines seem strange and new,  
Remember how a learned jew  
Did wander, when Christ would him gain,  
How any could be borne again.  
Therefore though thou canst not conceive  
These things, yet let me pray thee leave,  
To say therefore no such things are,  
Which do surmount thy reason far:  
But rather like a little child,  
Who is not with such thoughts defiled,  
Be thou content to pass that way  
Christ us commands, 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 known of thee;  
That with that mountaine-seeing man,  
Heavens Chariots thou mayst see and scan,  
And so confess with others more,  
Thus long, what blindness kept thee so.  
But if thou be of gentle kind,  
With sorrow's tamed, and now not blind,  
My suit is, though I stray and err,  
(As mortals) yet thou wouldst defer  
Thy censure, to peruse me quite,  
When, though I seem not full perfit,  
Believe no more than doth agree  
With sacred lore and verity.  
Then this my pains shall countervail,  
If on my shame thou cast a vail.   

To the Right Worshipful, Master William Tothil Esquire, etc.  
SON.  
IN peace men use for to provide for war,  
Best Pilots do wait for ensuing storm's;  
Yea, even this wisdom is in silly worm's  
(Who though from reasons reach they stray so far,)  
In Summer still for winter to prepare,  
So though your Sun, Sir, now do shine so clear,  
That storm's appear not either far or near;  
Yet since experience hath found it so rare,  
To have two heavens 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 mind with Care.  
Though still I wish your mind free from such fear's:  
Let this yet near (if need be) staunch such tears.   

To the right Worshipful, Mistress Katherine Tothil, worthy of all respect.  
SON.  
heaven-shaking Wrath, poured out like flaming fire,  
Bending the rocks, tearing the hills asunder,  
Tossing the earth, and all things bringing under:  
Who would not from the same in haste retire?  
Me thinks I quake whilst I the same admire;  
No wonder then such wet their couch with tears,  
Who but in part conceive these horrid fear's,  
Not knowing where to shroud them from his ire.  
A Fortress strong I know you wish to gain,  
Whence sin and Satan you may both defy:  
Look then in this where you your state may try,  
Freeing yourself from fear of endless pain:  
Much could I wish, but all must rest in this,  
That every thing may serve t' augment your bliss.   

To the Right Worshipful, Master Francis Drake Esquire, etc.  
SON.  
IF one Devil loosed so tortur-tosse the mind,  
If Prince's ire so vex with thousand cares:  
If crosses here, so fill men with despairs:  
If so with toothache, stone gout, they are pined,  
If here stern conscience gnawing worm so grind,  
What sorrows then in Wraths infernal caves,  
With matchless might shall wound all Satan's slaves?  
To blackness, darkness, endless woe confied?  
More, O! but when great judgements voice shall sound  
That last retreat, never to meet again.  
Me thinks I hear what shout's, what shrick's in vain  
They bellow forth, to see the Saints so crowned,  
Amongst the best, Sir, this shall be your crown,  
To mount with these, when those shall be cast down.   

To the Right Worshipful, Mistress joan Drake, worthy with the worthiest.  
SON.  
WHilst thoughts of flams & not consuming fire  
(Where tortured soul's howl, yell, cry, never die)  
Inflamed with breath of Iah's devouring ire,  
(That rends the rocks, and makes the mountains fly)  
Did wound with fears my soul, yet you on hie,  
With Eagles wings I wished might mount away:  
Within the vail (at last) to dwell for aye:  
Such gnashing, lashing, howling, near to try,  
Whilst Sunshine light your face doth yet array,  
And Bridegrooms coming hath not shut the gate,  
That restless cries, (which never came too late,)  
Might tempests stay, force heaven, and make you way.  
And (if you will believe me) here I vow,  
My censer always shall keep Wrath from you.   

TO THE BOOK.  
SON.  
HEnce, hence small book, thy foot steps see thou bend  
Unto all such whom Satan lulls asleep,  
Knock hard rouse up, tell them the day doth peep  
Then unto those whose hearts all sorrows rend:  
That Wraths deluge hath measure, time and end,  
Tell them, and that though stern devouring ire,  
Like thunder's lightning seem to set a fire,  
Their tortured souls, yet wish them but attend  
A while, until cloud-vanishde Sunshine light  
Appear with joy to give their foes the foil,  
Mean while their wounds bind up with balm and oil  
Wait still, stay tears and fears with all thy might.  
And if for all this, yet thou canst not please them,  
Weep still with them, for this perhaps may ease them.   

A Table of the Contents and sum of this Book.  

1 Proofs that there is a God, pag. 6.  
2 Proofs that the Scriptures are the Word of God. 10  
3 Definition of God. 13  
4 The Object of His justice and Mercy, ibidem.  
5 The causes of the proceeding of the wrath of God 14  
6 How God is said to be angry. 16  
7 How to discern when wrath is at hand. 19  
8 How God bringeth about his wrath. ibidem.  
9 That Hardness of Heart (though the means both past and present, have not been effectual) cannot argue Reprobation. 21  
10 Signs of temptation. 25  
11 The conditions of such who are, and who are not under wrath, described. 27  
12 Who they are who feel wrath, and yet are far from the same. 27  
13 The several conditions of his Estate. 28  
14 What a troubled soul in this estate tossed with divers tempests of wrath, must do. 29  
15 Who they are, who have not a deep sense of wrath, and yet are far from wrath. 29  
16 The several conditions of this estate. 30  
17 How to know whether in hardness of heart, we are under wrath or not. 32  
18 Comforts for such, who are not able to serve God, as they think, in spirit and truth. 33  
19 Why God at first will not be found in the means. 35  
20 Who they are who feel no wrath, and yet remain under the wrath of God. 36  
21 The several conditions of this Estate. 37  
22 How far a Professor may bee under this wrath. 38  
23 Description of a saving knowledge. 43  
24 How to know whether or not Christ hath been laid hold upon. 45  
25 Trial of true sorrow. 47  
26 The trial of spiritual desires. 49  
27 Trials whether or not one hath had feeling. 51  
28 Difference of restraining and renewing virtue of the holy spirit. 52  
29 Comforts in this estate under hardness of heart. 53  
30 Essential marks of the renewing spirit. 54  
31 Who they be, who feeling wrath, shall perish in the same. 55  
32 What sense Reprobates have being wakened with horror. 56  
33 Degrees how this horror cometh unto them. 58  
34 Difference betwixt the Elect and them in the sense of wrath. ibid.  
35 Behaviour of the child of God under the sense of wrath. 59  
36 How near the child of God may come unto the wicked, in feeling of the wrath of God. 60  
37 How to judge of God's secret favour in such an estate. 61  
38 Faith must not be measured by the fruits thereof, and feeling in the time of desertion. 62  
39 Why and how for the present, one may walk in the means with small or no comfort, and yet God be true in all his promises. 63  
40 Why Novices in Christianity have much feeling. ibid.  
41 Why aged Christians have less feeling then at first, yet stronger consolation. 65  
42 Why Gods children so mourn for the want of feeling. 67  
43 Why Gods children so much rely upon feeling. 68  
44 Wherefore God giveth unto his children such a measure of feeling at first. 69  
45 Why God delayeth to give comfort unto such for so long a time. 71  
46 The Rock of refuge in such desertions. 73  
47 A Tentation rising from thence refuted. p. 75  
48 How God revealeth himself unto the soul. p. 81  
49 Trial of rue light. p. 82  
50 Trial to know, whether the sight of Misery come by the right Spirit. p. 83  
51 Consolations in Hardness of heart, one as yet not having perceived a change. p. 87  
52 Consolations against desperation, though all one's lifetime he hath had no feeling. p. 91  
53 The greatest and least measure of feeling, the Saints have in this life. p. 95  
54 What the disposition of the child of God is, in the least measure of feeling, either under terror or security. p. 96  
55 Why God will have his children to feel stings of conscience, and hardness of heart. p. 99  
56 Effects of former feeling in desertion. p. 102  
57 How fearfully the child of God, after effectual calling may fall. p. 105  
58 How far the child of God may be oppressed with the sense of wrath, yet remaining in a safe estate. p. 107  
59 How far he may stray in his affections: with the causes of this disorder. p. 109  
60 Degrees, how sin groweth upon the Elect. p. 110  
61 Whether the child of God may fall into such gross sins, as wicked men do. p. 112  
62 A discovery of the sin against the holy Ghost. p. 113 

1. What it is.  
2. Why it is so diversly named.  
3. Where the chief residence thereof is.  
4. How there it may be judged of.  
5. His principal quality who committeth the same.  
6. How many sorts of men may commit it.  
7. Definition of this apostasy.  
8. Why thus it is punished?  
9 By what steps it mounts to the height of all impiety.  
10. How far one chosen in the decree of God, may seem to wade in this sin, and yet be called back.  
11. Consolation for poor souls: who imagine they committed this sin.    
63 Why Gods children fall into gross sins like unto wickedmen. p. 133  
64 The state and disposition of the child of God, whilst he sleepeth in impenitency, with the causes thereof. p. 135  
65 In this estate, the actions of the renewed and unrenewed part. p. 138  
66 How God raiseth such after their falls. p. 140  
67 How God worketh in a more special manner, when he lifteth them up. p. 144  
68 That in some sort, the child of God may fall into the same sin again after true repentance. p. 147  
69. Why the tempter doth thus beset God's children. p. 149  
70. The means to withstand this temptation. p. 150  
71. Why God suffereth his children to fall again and again in the same sin. p. 154  
72. What must comfort and support the child of God, falling into the same sin again and again. p. 155    

A DISCOVERY OF THE CHILD OF GOD, under all sense of Gods most terrible seeming Anger.  Scholar. 
I Rejoice Sir now at length in so good a time to meet with you, whom I have of a long season so earnestly desired to confer with: because of some doubts which do much disquiet me.  Minister. 
So do I also rejoice Sir to see my old friend; wishing that it would please God of his infinite mercy to make me an unworthy instrument of any comfort to you, or any of his children.  Scholar 
What speak you? Comfort Sir? I am so far from being troubled, that I doubt of the foundation of Religion: and whether there be any need of Comfort, or any thing to be troubled for?  Minist. 

Psal. 14.1  This is most strange, that any reasonable creature should doubt of that which the whole world hath universally taken as granted: what mean you in so saying, that you doubt of the foundation of all?  Scholar 
The truth is, my tortured soul is much perplexed whether there be a God or not.  Minist. 
Whence ariseth this tentation?  Scholar 

Isa. 28.15 Isa. 59.15. psal. 73.12.13.14. 1. Cor. 2.14.  First, from great and strong persuasions that there is none. Next, in that I see most part of the world to live as though there were neither heaven nor hell. Lastly, in that I see such a strange seeming confusion, the good being oppressed, and the wicked scaping unpunished.  Minist. 

1. Cor. 2.14.  The strength of tentation, and carnal reason (which I perceive to be the ground of all you allege) can be no sufficient reasons to prove such dreams. And whereas you say, the wicked in this life escape for the most part unpunished: 
job. 15. etc. job. 20.5.6.  It rather proves (as the Scripture speaketh) that (like fatted oxen) they are reserved to the day of slaughter and wrath. Yet, imagine your false foolish reasons were true. 
job. 21.16. etc. 30.  What is this than which so troubles you? why complain you? why do you not then live in peace, if there be no Deity?  Scholar 
I cannot, for I feel within me perpetual terrors and vexations, which bereave me of all manner of rest: yea sometimes thoughts, that I am deceived; that my Atheistical opinions are damnable; that there is certainly somewhat (I know not what) both to be loved, 
Rom. 1.4.  honoured, and feared.  Minist. 
Then strive against your temptations. 
2. Cor. 5.3. joh. 5.44. joh. 15.5.   Scholar 
I am not able.  Minst. 
Did not your parent's train you up in the foundation and knowledge of Religion?  Sc. 
They did, at which time me thought I abounded in knowledge, Faith, Love Practice of all graces, thinking every thing to be plain and easy. But now (like a ship which hath been a long time tossed in the Seas without all sight of land) I doubt whether there be any such things I formerly imagined: all my former feelings, faith, repentance, love, (in my sense) are gone: In place whereof, I remain full of all manner of doubtings, with which, though I be not struck with any extraordinary terror, yet have I extreme discontentments, not rejoicing in any thing.  Minist. 
Certainly there must be some causes of your discontentment; you must banish doubting and carnal reason: believe in God, and you shall find ease.  Sch. 
If there be a God, this is my infidelity, that I cannot believe in him, and then is my estate a great deal more fear full in this, 
Rom. 1.28  that all my actions have been hypocritical; that now I find myself to be given over to a hardhart, with a reprobate sense; joined with an impossibility to fight or strive for grace, or (which is more fearful) to have no desire to strive for the same. 
2. Cor. 3.5   Minister. 
Before we pass any further, let us lay this infallible foundation; that most certainly there is a God. 
Psal. 58.11.   Scholar 
My infidelity and doubting is such, that I shall never be fully of your mind, unless by reason I be convinced of the same.  Minist. 
There must be no disputing, 
Heb. 11.6  against received grounds and principles: chiefly against this the ground of all.  Scholar 
Yet as you remember, I beseech you show me some reasons, proving a Deity, or that there is a God.  Minist. 
Nature itself fully proveth 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, having made itself, which were most absurd to think: but since it shall have an ending (all the creatures thereof tending to corruption) hence it followeth, that it must needs have a beginning, the Creator whereof, is God. 2. The excellency of all the creatures show the same: 
Gen. 1.1. psal. 1.24.  so infinite in forms, shapes, colours, & divers dispositions: chiefly the supernatural spirit of man, not satiate with any thing in Nature. 3. Man himself, showeth that there is a God, for one man leadeth us to another, until by degrees we come up to the first. Here I ask, where he had his beginning? Eternal he was not, which his miserable nature so subject to alteration & change, well showeth, chiefly his dissolution; (Eternity & change, like light and darkness, 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 think, it must lead us unto God the Creator of all. 4. The well ordered government in the world: things inferior serving still things superior; until all things join in man's service; show that there is also some supreme power, unto which he must obey. 5. The harmony of contrary Elements, whereof all bodies do consist, so far from destroying one another, that they preserve all and agree: proveth a superior causing power. 6. The natural instinct of all nations, (rather adoring stocks, stones, and beasts, than no Deity at all) proveth the same. 7. The conscience of all, being as it were a law against us, in giving both testimony, and judgement, is a most strong proof: for it testifieth, neither to men nor Angels: neither feareth them. Therefore it must be God himself. Further, would not our reason tell us by and by, if we were in some fair built ruinous country or city, that there had some people dwelled: 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. Moreover, the place of God, proveth that there is a God: for (as one saith) every place is in regard of somewhat contained in the place. So the Earth is full of worms, and such like things; the sea containeth fishes; fair houses contain men & women; Hell it is the place for devils. Heaven likewise must not be empty, it being the goodliest of all the rest: when we look upon the same we must needs say, that there dwells the Lord of the country, there dwells God himself. Lastly (but it were too tedious) I might add how abundantly the Scriptures show the same: as also the event of things contrary to reason: Miracles, prophesyings, continual mercies of fruitful seasons, etc. Which Paul mentioneth: punishments in this life, with strange judgements on divers wicked men; as Herod, etc. with the wonderful power of the spirit in the experience of the faithful. Further, (as one observes) that no volume hath ever been written directly in confutation of the same.  Sch. 
My mind is no less perplexed concerning the authority of the Scriptures whether they be the word of God or not.  Minist. 
The insufficiency of these doubts may soon be showed unto you. Because, admit once that there is a God: then of necessity it will follow that he is King of kings; and that as subordinate temporary Princes have Laws and statutes, whereby they rule their states: so must needs the supreme Lord of all, much more have laws and statutes whereby to govern the whole world. And these must needs be the holy Scriptures.  Scholar. 
Persuasions are no proofs, therefore show unto me how I may rest assured that the Scriptures are the word of God.  Min. 
There be many reasons to prove; yet none are powerful to persuade: unless God join with the same by the effectual working of his blessed Spirit.  Scholar 
So far as you can remember, I entreat you give me satisfaction.  Minist. 
The Antiquity, Harmony, Consent, Sincerity, Miracles, and Martyrs, testimony of the Scriptures, might be sufficient proofs to satisfy any indifferent person: But if unto them we add, 
Psal. 119 69.101.103.  1. That great general inward change which suddenly it makes in men, when but some plain sentences thereof are dropped into their hearts, 
Psal. 107.20. Psal. 119.50. jerem. 23.29.  filling them with horrors, so that when the heart is thus wounded, no other medicine can comfort or cure the same; save the same word: when all men's eloquence will not serve the turn. 
2. Cor. 10 4. Heb. 4.12 Psal. 19.7.8.  2. That great power it hath to cast down all the strong holds of sin and Satan: when they join for destruction of the soul. 3. That humble and rich poverty thereof, that in a sober, yet lofty style, it far surpasseth (in excellency of Eloquence) all the best Orators of the world, containing therein the foundation of all sciences: we may rest fully assured thereof. Further, our own doubtings (when Satan and our own corruptions would persuade us, that it is not Scripture) strongly prove the truth thereof: for Satan is a liar, 
joh. 8.44.  and the father of lies: therefore, if it were forged, he would contend for maintenance thereof. As also we may see those who most study and practise the same, most holy and wise. Contrarily, 
Psal. 119.99. Pro. 1.23.24.25. etc.  the others most profane. It were tedious to reckon up all, how miraculously it hath ever been preserved in all ages: how truly all the Prophecies thereof have been and are accomplished, 
Deut. 28 64.65.66 67. Isa. 49.6. Isa. 7. and 11. and 5● 2. Thes. 7.8. etc. Mat. 11.13. Ezek. 36.26.  both in the rejected wandering of the jews, the calling of the Gentiles, Incarnation of Christ, coming of Antichrist, etc. How though it were written many hundred years ago, it meeteth with all new sins. How powerfully being alleged in prayer, It wrestleth with God, Offereth violence to the kingdom, quieteth the soul, keepeth off judgements, and obtaineth mercies, etc. How of all other writings, 
jer. 32.40.  this only is written in the heart: so that at the hour of death when other knowledge (wholly, or in great part) vanisheth, this is most fresh in our memories, both for our own comfort, and the instruction of others, 
Gen. 48.3. 1. King. 2.2.3. etc.  as in jacob, David, etc. So that most certainly, the word is not from men (for our nature is contrary to it) nor from Satan (seeing he raiseth up his instruments against it) therefore from God himself. 
joh. 4.24. Rom. 1.20 Psa. 139.6   Scholar 
What is God? 
Isay. 66.1 Gen. 15.1 Levi. 19.2 Deut. 6.4 Matt. 28.19.   Minist. 
God is a Spirit, Eternal, Infinite, Omnipotent, most Holy, one in Essence, but three in Persons; the Father, Son, and holy Ghost.  Scholar 
What is the Essence of God?  Minist. 
The Nature of God, whereby indeed, God is and doth consist.  Scholar 
What is chiefly to be considered in the nature of God?  Min. 
The Attributes of God. 
Gal. 4.8. Exo. 3.14 Revel. 1.8   Scholar 
What properties are chiefly to be considered in the nature of God concerning his creatures?  Min. 
Two principally.  Scholar 
Which be they?  Min. 
1. His mercy. 2. His justice.  Scholar 
What is the object of his mercy? 
Rom. 9.22 23. Eph. 2.4. 5. Tit. 33.4.5. etc. Gen. 2.18. Ezek. 18.4. Rom. 4.15.   Min. 
Man's misery.  Scholar 
What is the object of his justice?  Min. 
sin.  Scholar 
What is sin?  Min. 
The transgression of the law.  Scholar 
What is the reward of sin?  Minst. 

1. joh. 5.4 Rom. 6.23 Gen. 2.17  Death, temporary and eternal, both in soul and body.  Scholar 
But how cometh it to pass, that sin is thus rewarded?  Min. 

Rome 1.18. & 2.8.9.  By reason of the Anger or Wrath of God against all manner of sin, in all manner of persons.  Scholar 
Is Anger in God a passion, as it is in man? or may we think there is Anger in God?  Min. 

Isa. 27.4.  No.  Scholar 
How then must we consider of the wrath of God?  Minist. 
1. His most just will, and most assured and holy decree in punishing sin, 
joh. 3.36 Rom. 1.18 Hos. 11.9  must be considered. 2. His threatenings against sin. 3. The punishment of sin itself.  Scholar 
What kindleth the wrath of God?  Minist. 

Isa. 64.5  sin.  Scholar 
But do you think God to be in this sort angry with all men's sin?  Minist. 

Ephes. 2.3 Rom. 3.23  Yea verily, both against the sins of the Elect and Reprobate.  Scholar 
Why so?  Minist. 
Because all sin, 
Psal. 5.4.  in all persons, is directly against the holiness of his Nature.  Scholar 
Do you therefore think that the wrath of God is kindled against all sin, in all men alike?  Minist. 
No. 
2. Sam. 14 15.   Scholar 
How can that agree with the former: that God is angry with all sins, and is not angry yet alike against all sins in all men's persons?  Minist. 
Because that Christ jesus hath taken away that anger from the Elect, 
1. Thes. 1.10. Isa. 53. 1. Cor. 11.31.  suffering himself that which was due unto them.  Scholar 
Show 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, 
Deut. 9.19. Deu. 3.26  when he decreeth to chastise his sin. Secondly, when he threateneth his sin. And lastly, when he indeed (in mercy for a while) chastiseth them for their further salvation. 
Mic. 7.9.   Scholar 
How is God said to be angry with the reprobate?  Minist. 

Rom. 9.14 Psa. 78.49.  When in this life (according to his former decree) he punisheth them with perpetual hardness of heart, 
Revel. 14.10.11.  or any kind of judgement: And in the life to come, poureth out the vials of his wrath and indignation upon them for evermore.  Scholar 
What necessity is there that the wicked should be punished for ever?  Minist. 
Because they do bear their own sins, and the punishment due unto them: 
Psal. 2.12  not having Christ to free them.  Scholar 
But cannot the wicked relieve themselves?  Minist. 
No.  Scholar 
How so?  Minist. 

Psa. 49.7.8.  Because not being able to satisfy the Majesty whom they have offended, they must of necessity endure his wrath for ever.  Scholar 
What is the reason that their sufferings cannot satisfy?  Minist. 
Because they are but finite creatures, 
Psa. 49.7. and 15.  not being able to satisfy that infinite offended Majesty: therefore they must suffer for evermore.  Scholar 
What may we learn from hence?  Minist. 
That it is a terrible thing to fall into the hands of the living God. 
1. john 3.16. Reu. 19.15. Reu. 5.9. Psal. 110.12.   Scholar 
What lesson of comfort may we learn from it?  Minst. 
That we are exceedingly bound to jesus Christ, who hath suffered this wrath for us.  Scho. 
How may we learn to discern and judge of the greatness of this wrath?  Min. 
Look first upon the destruction of the Angels. 
2. Pet. 2.4 jud. 6. Gen. 3.17 18.19. Gen. 6. 16.  2. The curse which came upon Adam and his posterity for sin. 3. The destruction which came upon the first world, by the flood. 4. The burning of Sodom with fire. 
Gen. 19.24. Isa. 53.5.6. Mat. 25.4.  Next to the sending of Christ into the world, and the wrath of God powered out upon him for our sins; the everlasting fire prepared for Reprobate men and Angels.  Scholar 

Nah. 2.3.4.5.6. Deut. 32.39.40. Deut. 29.19.20. Heb. 3.12 13. Heb. 10.31.  What should we learn from hence?  Minist. 
Three things. 1. To consider seriously of the greatness of the wrath of God. 2. Not to presume of mercy. 3. Warily to fly to and eschew sin by all means, lest we fall into the hands of the living God.  Scholar 
How may we know when the wrath of the living God is coming?  Minist. 

jer. 10.11 Zec. 7.11.12.13. Leuit. 26 19.20. & 26. Hag. 1.6. psa. 78.32.33.  First, when the word of God wakeneth not. Next, when sin aboundeth in the abundance of the word. 3. When God changeth the order and constitution of his Creatures. 4. When God to (waken) sendeth light judgements, and men are never a whit the better.  Scho. 
Which way doth God use to bring about his wrath?  Minist. 
First, 
Rom. 1.28. Deut. 28.23.24. Deut. 28.22.26.27 Ibid. 66.67.  he plagueth men's souls with hardness of heart and senselessness. Next he plagueth the creatures which should be for Comforts unto man. Then he cometh upon the body plaguing it with some sensible judgement, often in this life. Further, pouring out a sensible wrath upon the soul unto destruction. 
Matt. 10.18.  Lastly he rejecteth and casteth both body and soul into torments for ever.  Scholar 
Who then is in the most dangerous estate?  Min. 
Such who lie under the wrath of God, yet being senseless of the same. 
Hos. 7.9 jer. 5.3.   Scholar 
What if they be not wakened in time?  Min. 
Then they must perish in the severe wrath of God. 
2. The. 1.9   Scholar 
Now, as ever you mean to see the face of God, and live in heaven for ever, speak from your conscience. May one who hath a long time lived under the means, for the present shut up in hardness of heart, which he knows and in part feels: neither being able to help or strive against it, so being and living under the wrath of God; conclude therefore that he is a reprobate, which shall at no time, either repent or have a soft heart, and must we believe the words of such a pretty?  Minist. 
No.  Scholar 
For what reasons?  Min. 
First, because let the party be what he can, howsoever hard hearted or sinful; until he be called, he is but dead, and in the state of nature, like unto others of the Saints, Peter, Paul, David, 
Eph. 2.1. Isa. 11.6. 2. Tim. 3.1.2. Re. 1.30.  etc. And therefore since all of us were dead in sins and trespasses Bears, Lions, Wolus, Leopards, before we were tamed, haters of God, despiteful, proud, disobedient to parents, without natural affection, unmerciful by nature, and yet have been raised from the dead; so may such a one be in Gods own 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 never free such a one, nor he shall never be sorry for his faults. Much more so, were it a fit of extreme madness, in such a hardhearted party; 
Deut. 9.29. jer. 32.39. Ezec. 36.26.27.  to presume to know God's counsel; or what in time he will work in the heart, losing the fetters wherewith he is bound. Since it is the Lords promise and covenant, to take away our stony hearts and give us fleshy ones: as also the end of Christ's coming, 
Isa. 43.9.11.12.  to open the eyes of the blind to bring out prisoners from the prison: and them that sit in darkness out of the prison house. 3. Because God hath neither appointed any certain manner or time of calling, some being brought home, at the 6.9.11. hour: 
Matth. 20 5.6.  therefore though one have not in effectual calling obtained a soft heart, at 20.30.40. or 50. years of age, he may not thence conclude reprobation. 4. None but God knows things to come, seeing he challenges this supper excellency, as a proof; 
Isa. 43.9.11.12.  proper only to the Deity. 5. There is a kind of softness in that heart, which knows and feels the hardness of the same, though the party deny it, yet sure corruption discovers not corruption: 
Eph. 5.13  nor nature, nature, and therefore hope remains. 6. Because, where there is discontent, trouble in mind, there is hope by God's grace, repentance may come: in which estate (though the party plead contentation) yet when we see former delights vanish, sometimes beloved company displeasing, temptations to appear, unnatural wishes, unreasonable mad desires in them: Who will not confess that here is muddy water; which (when the storms are passed) may clear again? 
Mic. 7.8.9.  7. The omnipotency and goodness of God, to other most miserable sinners, in pulling them spite of their hearts from their sins, without any cause in them: as Manasses, Nabuchadnezzar, Saint Paul, Marie Magdalen. etc. 
2. Chr. 33 Da. 4.34. Act. 9.3.5 6. Mar. 16.9.  May give hope of recovery, since many others in the like estate have found Gods mercies exceeding great in their conversion. Lastly, most certain it is, we must not believe or give credit to any who so affirm: for, distempered men are not able to judge of diseases: no more can the distressed mind of the estate of the soul, especially joined with a black devilish melancholy humour, which the devil doth oftentimes abuse, to breed causeless fears in the heart of man.  Scholar 
Were it possible to persuade any in such an estate, that they are tempted?  Minister. 
It is impossible; while the violence of the tentation remaineth.  Scholar 
Wherefore?  Minst. 
Because of the strength of tentation and carnal reason, which for that present hath dominion in them: for then the field is near won, when the devil is of the party discovered for a devil, the temptation being laid open to reason and judgement.  Scholar 
Yet show unto me I beseech you, how may we judge when one is thus tempted or not?  Minist. 
There be many signs; but to be brief, three principally; by their service, language, and unnaturalness.  Scholar 
Explain your meaning.  Minist. 
First, for service; It is most certain, when they are so ready to obey the devil in all things, and disobey God: 
Rom. 6.16.  to serve Satan with pleasure, and God by compulsion, pulled to good duties viollently, as by the hair of the head; 
2. Tim. 2.26.  leaving them off quickly; in that their actions show them to be tempted. 
judg. 12.6.  2. By their shibboleth, we may judge them to be in a strong tentation, when in some certain fits some of them dare to affirm, That they know their hearts shall never be moved; that it is impossible that ever they should be soft hearted: 
Isa. 58.10 11.12.  that because their hearts in time past could not be moved by any thing, therefore they shall and can never be moved. 
Psal. 116 11.  And (which is more fearful blasphemy) that God cannot move their heart, which for all the world (free from temptation) they durst not affirm. 3. By their unnaturalness, Nature doth seek by all means the preservation of Nature. Now when they become so unnatural, as to avoid human society: to think their best friends their foes, to scoff at Religion, because they have no hope to disturb and let by all means good duties; 
Act. 16.16.  like unto that Maid who disturbed Paul and Silas as they were about to pray in Lydias house, 
Mat. 9.24.  to seek out witty arguments for the devil against themselves; to laugh at, and reject all God's arguments from his word: bringing nothing against them but carnal, foolish, blind, reasons from the devil, to be desperate in aggravating sin beyond the mercies of God, to reject prayer, affirming, it is to no purpose, to request not to be prayed for, etc. If these be not infallible signs of tentation, than never creature was tempted.  Scholar 
What if the hardness of heart, come after a precedent softness?  Minist. 
Then there is good hope (yea assurance) that in God's good time the heart may be softer than ever: the party so escaping from under this wrath, because the gifts and calling of God are without repentance. 
Rom. 11.29.   Scholar 
In how many conditions do you include men in respect of this wrath?  Minist. 
In four.  Scholar 
Which are they?  Minist. 
First, those who feel deep wrath, and yet are far from wrath. 
Division.  2. Those who have not the deep sense of wrath, and yet are far from wrath. 3. Those who feel no wrath, and yet are under the wrath of God. 4. Those who feel the wrath of God, and indeed shall perish in the same wrath.  Scholar. 
Who are those who feel wrath, and yet are far from the same?  Minister. 
Those who have their conscience wakened to see their sin, 
Psal. 38.2 and 77.2.3. etc.  and to feel the wrath of God for the same; which they hate, because it hath offended God. They mourn for sin likewise, 
Psal. 51.4.  not so much for fear of torments, as that they should have offended so good a God. 
Ibid. v. 11  They desire for reconciliation, to be at peace with God through Christ. 
Ibid. v. 12.  They thirst also for the Spirit, to cause their hearts to love that God, hungering for the grace of sanctification. And lastly, although they feel nothing to comfort them, yet above hope, 
Io. ca 2.4.  under hope they wait still.  Scholar 
What should the exercise of the soul be, under this sort of feeling?  Minist. 
First, it must have recourse to God by strong cries in prayer. 2. Practise repentance, 
Psal. 77.2 & 38.17 21. Psal. 32.5. and 66. Psal. 6.9. Psal. 94.18.19.  by pouring out bitter tears unto God. 3. Exercise faith in resting upon the promises of life everlasting through Christ. 4. Cleave steadfastly to the love of God in his mercy, grace, and goodness. 5. Draw itself away from the wrath, 
Pro. 22.3. Psal. 7.119.49.50.  as fast as may be, lest it be devoured thereof. 6. Feed and meditate continually upon the promise of life. And lastly, 
john 3.14 15.  hold ever the eye of the soul upon Christ.  Scholar 
Who are they who have not a deep sense of wrath; and yet are far from the wrath of God?  Minist. 
1. Those who never have felt wrath, but always peace. 2. Those who have felt the temptations of despair and doubting; yet afterwards have obtained peace. 3. Such who feel a hardness of heart, and can have no present relief.  Scholar 
Who be they who have never felt wrath but always peace?  Minister. 
Those whom God at their first conversion hath called with much sweetness, 
Hos. 2.14. Act. 16.14.15.  in melting their hearts by little and little for their sins. Next, 
Act. 8.39.  such on whom God hath powered out a sense of his love, working in them a persuasion of mercy, with joy, renewing the mind: working a study of holiness, a hatred of sin, and a love of righteousness.  Scholar 
Who be they who have found the temptations of despair and doubting; and yet thereafter have found peace?  Minist. 

Act. 2.37.38. etc.  Those whom God hath enlightened to see their sins, and the wrath of God for them, and have been terrified, doubting of their salvation and election: 
Act. 9.9.19.  yet God afterwards shineth upon their souls, touching them with a sense of remission of sins, election and glory, whereupon ariseth that peace of God which passeth all understanding, and that joy of the holy Ghost unspeakable and glorious. 
1. Pet. 1.8.   Scholar 
Who are those who feel the hardness of their heart, yet are not able to shake off the same?  Minist. 
Those who have once felt that mollifying power of the Spirit, 
Isa. 63.17 Psa. 31.22.  that light which draweth the soul to see itself, and it own wildness; to see also God in the face of jesus Christ, and yet in the present find a kind of deadness within.  Scholar. 
How may it be known that one is not under the wrath of God in such a disposition?  Minist. 
First, such a one must look back unto his former experience remembering the days of old, 
Psal 77.5 6.10.  and the years of ancient time: and next again unto his present disposition.  Scholar 
What must the present disposition be?  Minister. 
A sense of hardness, 
Psal. 42.1.2.3. Psal. 30.7  deadness and blindness. A sad heart for the absence of God; with a longing for his blessed presence.  Scholar 
What must be the exercise of one in this estate?  Minst. 
A labouring and striving with the heart to attain feeling.  Scholar 
Wherein must this strife consist? 
Psa. 42.11.   Minist. 
In a wrestling with God, against the hardness of the heart, in Prayer and Mourning.  Scholar 
But what if one be neither able to wrestle nor strive?  Minist. 
Yet must he speak unto God, and show him the disposition of the soul; 
Psal. 42.9.  entreating him to help it for his Christ's sake.  Scholar 
What if one be not able to speak for burden and trouble of soul?  Minist. 
He must groan unto God, hold up the hands and eyes unto him, desire to desire; 
Rom. 8.26.  use the outward means (though unwillingly and with torment) for, 
Consolation for such, who (as they think) are not able to serve God in Spirit and Truth. Rom. 7.21  when we are not able to use our feeling, the outward means may ease.  Scholar 
What comfort can this afford to any one, since God will be worshipped in Spirit and Truth, which he in such a case is not able to do?  Minister. 
It affordeth singular consolation: 1. In that we have a feeling of ourselves, and our great misery: Next, in that such a disposition is unpleasing unto us. 
Psa. 73.25.  3. In that we would gladly have it made better. 4. In that we feel, there is no comfort in heaven or earth for us, until God come.  Scholar 
How should the soul rest in such a hard estate?  Min. 
1. Rest in hope. 2. wait. 
Isa 8.17. Psal. 16.9 and 40.1. Lam. 3.26. Cant. 1.3.  3. Say unto God, Give me such a heart as thou desirest Lord, and then require thou of me such a heart, and such a worship as thou desirest.  Scholar 
Wherefore doth the Lord suffer his cildrens to have and feel hardness of heart?  Minst. 
First, that so much the better they may understand how miserable (by nature) they are. 
Psal. 121.1.2.  2. That they may see where only help is to be found. 3. That being humbled, 
Cant. 3.4.  they may not be lifted up with spiritual pride. Lastly, that they may much esteem and cherish the favour of God, when he cometh in the power of the means.  Scholar 
In such extremities, at what times cometh God to the soul?  Minist. 

Cant. 3.4. Psal. 142.3.4. Psal. 143.6.7.  Unlooked for, when we are at the brink of despair; or else when we have yielded as overcome, and almost left desiring: or then when he giveth an earnest and violent desire, which neither can nor will be satiate until he come.  Scholar 
Yet why suffereth the Lord his children (many times) to use all the means; and yet not to find him in the means, 
Why God at first, will not be found in the means. Psa. 77.7. Isa. 38.27 Ezek. 36.22. 1. Sam. 1.10.11.19 job. 42.7.  before he come thus unlooked for?  Minst. 
That we may know he only cometh when he will, nothing moving him, but his own good pleasure.  Scholar 
What should we learn hereof?  Minist. 
1. Not to conclude reprobation, because to our feeling we find desertion. 
Lam. 2.31 32. jere. 3.12 Psa 42.11. Mic. 7.8.9. Psal. 37.  2. Not to measure mercy by our present feeling. 3. To wait until he come (though we cannot feel his presence) if it were until the last gasp.  Scholar 
What if in the mean time there be no other sense but of stinging torments and Wrath?  Minist. 
Yet must we make claim unto his promises. 
Psal. 27.13.14. Hab. 3.2. job. 13.15. Isa. 28.16. Isa. 54.7. jer. 31.37 3. Who they are who feel no Wrath, yet remain under the Wrath of God.  In wrath beseech him to remember mercy; saying unto him with job: Lord, although thou wouldst slay us, yet will we trust in thee: thus waiting until he come, not being hasty, and then in his own good time, he will appear to our comfort.  Scholar 
Who be they who feel no wrath: yet remaining under the heavy wrath of God?  Minist. 
First, such as have no effectual calling from God: 2. Such as have never had any true sense of the bitterness and grievousness of sin. 
Rom. 7 9  3. Such as are not moved with the love of the truth, neither do love God, or have had any sense of his love, 
jud. 10. 2. Tim. 3.5  or the earnest of the Spirit. Lastly, all such who make a show of godliness, but have denied the power thereof.  Scholar 

The several conditions of this estate.  How divide you those who are in this estate?  Minist. 
They are partly out of the Church, and partly in the Church.  Scholar 
Who be they that are out of the Church?  Min. 

Eph. 2.12  Those who have not amongst them the profession of the true God, as he hath revealed himself in his word.  Scholar 
Who be they in the Church, that lie under the wrath, yet feel it not?  Minister. 

1. Cor. 15 34. 2. Thes. 1.8.  First, those who profess without knowledge: 2. Those who have conscience without knowledge and holiness. 3. Those who have attained light, yet fight against their enlightening. Lastly, 
Heb. 6.4 5, 6.  those who through the custom of sin, 
Eph. 4.18 19  are hardened so, as with greediness they run forward in all outward and inward impieties: 
Rom. 1.28. How far a Professor may be under this Wrath. 2. Pet. 2.21. Luc. 8 13. and 1. Cor. 13.2.13.2. Math. 27 4. Numb. 23 ●0. Matt. 19 ●6. Heb. 6.4. Mar. 6.20.  God (for the present) having given them over to a reprobate sense.  Scholar 
How far may one proceed in show of true profession, and yet be under the wrath of God?  Minist. 
First, he may have a literal knowledge. 2. A temporal and Historical faith; yea, and the faith of miracles. 3. He may have a sorrow for sin. 4. He may have a desire of heaven. 5. He may taste of the good word of God, and of the powers of the world to come. Last of all, he may have an inward restraining power to curb sin with an outward holiness.  Scholar 
What knowledge is that which a wicked man may have?  Minist. 

Rom. 2.15. & 3.20. 1. Cor. 13.2.  A knowledge of sin, of hell, of heaven, of mercy, of wrath, and of Christ, and of his meritorious death, burial, resurrection, and second coming, with all the points of Religion.  Scholar 
What is the reason that this knowledge keepeth them not from this wrath?  Minister. 

Isa. 29.13  Because it is not applied close unto the heart, to renew the Spirit of the mind, to change the will and affections unto the love and obedience of God's truth.  Scholar 
What kind of knowledge call you this then?  Minist. 

1. Cor. 8.1  A literal knowledge which puffeth up, but neither humbleth nor sanctifieth.  Scholar. 
Who hath this knowledge?  Minist. 

jam. 2.19  The devils and reprobates, and such who are not truly called by God's holy Spirit.  Scholar 
What is the cause that their faith saveth them not?  Minist. 
Because it is not wrought by the Spirit to apply Christ and all his benefits unto justification and sanctification. 
Gal. 2.20.   Scholar 
What manner of sorrow is this which wicked men may have?  Minist. 
A worldly sorrow which causeth death. 
2. Cor. 7.10.   Scholar. 
Wherefore is this sorrow?  Minist. 
Not for the right cause, 
Gen. 4.13.  but for the terrors of conscience, and the punishment of sin.  Scholar. 
What kind of desire is this which wicked men may have of heaven?  Minist. 
A natural desire, but not spiritual.  Scholar. 
Why call you it a natural desire?  Min. 
Because wicked men would be in heaven, for their own ease, 
Numb. 23 10.  that thereby they might escape punishment only.  Scholar 
Wherefore is such a desire natural?  Minist. 

joh. 5.35.  Because therein, nature only seeketh the preservation of Nature; and those who wish to be in heaven, only for their own ease, to be freed of pain, do only seek the preservation of Nature.  Scholar 
What kind of feeling is this which wicked men may have of the good word of God, and the powers of the world to come?  Minister. 

jud. 19 2. Tim. 3.55.  Only fretting motions, wrought by the Majesty of the word which over shadoweth their souls.  Scholar 
What is the cause that this feeling is not the true feeling?  Minist. 
First, because it is not wrought by the Spirit of adoption, after that special manner, whereby he worketh in the elect. Next, because it bringeth no sure persuasion of election and glory. 
joh. 4.16.17.  As also because it neither feeleth the love of God: nor is bound close unto God by a secret love. Lastly, because that kind of feeling neither satisfieth nor settleth the soul to repose in peace upon Christ jesus.  Scholar 
What call you this restraining power which the wicked may have to control sin?  Minister. 
A secret general working of God, repressing the force of nature, 
1. Tim. 3.5. Mark. 6.29.  but withholding his sanctifying grace and the renewing virtue of his holy Spirit.  Scholar 
What call you this outward holiness in men wicked and perverse.  Min. 
An outward conformity with the law of God, 
Mar. 7.6.7.8.9.  without the inward change of mind, will, and affection.  Scholar 
Since than wicked men may be under the wrath of God, having so many properties of christian professors: Show unto me, how in this narrow pinch of affinity, one may rest assured that he is the child of God.  Minst. 
What is the special thing wherein you would have me to resolve you of.  Scholar 
First, I would know how to discern when our knowledge may be called a saving knowledge?  Minist. 
If our knowledge be spiritual, it is saving.  Scholar 
What do you mean by that?  Minister. 

1 Cor. 1.4 37. Psal. 119.97. Psa. 40.8.  First, we must try if our minds be rightly informed according to the truth of God's word. Next, whether our hearts love that which we know. Lastly, we must look whether we practise that which we know and love, 
Rom. 7.15.22.23.24  mourning because we are not able to obey, and striving against our rebellion, that we may obey that light of God which is in our mind: this is spiritual knowledge.  Scholar 
But if a man neither know, love, nor obey, what can he then say of himself, save this; that God is greater than his conscience; and therefore justly may condemn him?  Min. 
Yet if there be a desire to love and yield obedience unto that which one knows; sometimes groaning in the Spirit unto God, 
Psal. 119.5. Isa. 1.9. jon. 2.4. Pro. 1.23.  sometimes mourning and constantly waiting with a heavy heart, until such time as the Lord shall power forth his renewing grace: all is yet safe.  Scholar 
What warrant have we so to do?  Min. 
His own promises.  Scholar 
Show them I entreat you.  Minist. 
Blessed are they which hunger and thirst for righteousness, 
Matth. 5.6. Isa. 30.18. Isa. 4.3.  for they shall be filled; whosoever waiteth on me shall never be ashamed: I will pour water upon the dry ground; and floods upon the thirsty ground.  Scholar 
Seeing that the wicked have a certain faith which justifieth not; what manner of faith is that which bringeth salvation.  Minist. 

Rome 5.1.  That faith which is a justifying before God.  Scholar 
who worketh this faith.  Minist. 

Eph. 2.8.  The holy Spirit.  Scholar 
What thing is that which the soul apprehendeth by faith?  Minist. 

Act. 20. ●1. ●. Tit. 2 5. and 2 8. Heb. 10. ●  jesus Christ, God and man, blessed for evermore, Our Mediator who was humbled unto the death of the Cross for our fakes, now sitting at the right hand of God the Father, with all the rich benefits which he hath purchased to be powered out upon us in this life, 
Rom. 4.25  and in the life to come.  Scholar 
How shall we know whether as yet we have so laid sure hold of Christ as to make him our own.  Minist. 
First, we must mark, if our souls have perceived all sufficiency of grace to be in him, and the Godhead bodily dwelling in him. 
Col. 2.3.9 Act. 15.11.  Next, we must look if we betake ourselves only unto Christ jesus, to repose upon him, looking for righteousness and life only in him.  
Then must we behold what love we have unto our Redeemer: 
Io. 21.19. 1. pet. 1.8.  and try whether or not we would gladly love him better than all the pleasures in heaven or earth.  
Further we must mark if ever our souls, have found joy in believing in the death and resurrection of the Lord jesus. Lastly, 
Psal. 42.1 2. Psal. 51.12.  look if our hearts be alured with a loving languor to desire for that sense and feeling we once had of him; resolving to obey him if we were able.  Sc. 
Seeing that you say the wicked have a sorrow for sin, how should the Elect know that their sorrow is not the sorrow of wicked men?  Minist. 

2. Cor. 7.10.  The sorrow of the elect is a godly sorrow unto life.  Sch. 
Why call you it a godly sorrow?  Min. 
Because it is wrought by God himself. 
Phil. 2.13. Psal. 31.4 Zach. 12.10. Psa. 31.11.  2. Because the heart breaketh not so much for shame and pain as for having offended so loving & so merciful a Father, the piercing of so loving a Redeemer, and for grieving of the holy Spirit our Comforter.  Scholar 
What kind of sorrow is the sorrow of God's children?  Minist. 
A bitter sorrow mingled with sweetness.  Sch. 

Psa. 30.10. Psa. 31.7.8.  Are the children of God ever affected with this grief when they are sorrowful?  M. 
No.  Sch. 
What other disposition than have Gods children in their sorrow? 
Psa. 38.4.5.6. Psa. 88.31.   Miniis. 
Bitterness and a terror.  Sch. 
Whence proceedeth this fearful estate to their sense?  Minist. 
Partly from a feeling of the absence of God, 
Psa. 22.1.2. Psal. 51.3 Psa. 32.3.  and hardness of their hearts, and partly in feeling the stings of a guilty conscience.  Scholar 
How may one know himself to be in a good estate under such a disposition? 
Psal. 77.5 Psa. 42.5. Ps. 66.10.11.12. Ps. 42.1.2. Psa. 84.2. Psa. 63.1.2. Rom. 4 18 Psal. 119.1.147. Numb. 23 19 Lam. 3.21 Phil. 1.6. Eph. 2.1.2.3. Rom. 3.21 23.24.   Minister. 
First, by his former experience that once he did feel the sweetness of God's favour. Next, if in some measure (how small soever) he desire above all things in the earth, the wont presence of God. Lastly, if he wait and hope above hope; that he who hath once begun will never repent him, resolving that though God should slay him, yet he would trust in him.  Scholar 
What may we learn from this sort of disposition?  Minister. 
First, that by nature we are separate from God: and God from us. Next, that all God's children (until grace make a difference) are as hard hearted as any reprobates.  Scholar 
Seeing the wicked (you say) may have a desire of heaven: what difference is there betwixt the desire of the Elect and Reprobate?  Minist. 
The desire of the Reprobat, or of those in the state of reprobation before calling, 
Gen. 25.32. Num. 23.10.  is merely natural, such as was Esaws desire of the birth right, and Balaams' desire of the death of the righteous: but the desire of the Elect, is spiritual and heavenly.  Scholar 

Psal. 63.6.  How may we know when our desires are spiritual?  Min. 
First, by the acknowledging of that which we chiefly desire. Next of the end wherefore we desire it.  Scholar 
What is that which chiefly we must desire?  Minister. 

Eph. 3.16.17.  God in Christ to dwell in our souls here by his Spirit, to sanctify and quicken us, to raise us up again in the great day, 
Phil. 3.21.  transforming and making our vile bodies like unto Christ's glorious body, to reign with him for ever.  Scholar 
For what end should we desire this?  Minist. 
Even for God himself the end of all. 
Psal. 73.25. Psal. 116.1.   Scholar 
In desiring heaven, what should we chiefly respect?  Minister. 
Not so much our own ease, 
Rom. 7.24. Phil. 1.21 23.  as that being freed from sin in holiness and joy with unspeakable love (as a vessel full of glory) we may praise and magnify God for evermore.  Scholar 
Seeing the reprobate may have a certain sort of feeling, how may we discern, whether our feeling be that sense which is peculiar to the Child of God or not?  Minist. 
By the Spirit of adoption.  Scholar 
Which be the sure marks and fruits of Adoption in us?  Min. 

Rom. 8.16 Rom. 14.7.  Persuasion of the love of God towards us, of our Election, Redemption, and Glorification: joy flowing from this feeling, with increase of persuasion, and peace which passeth all understanding.  Scholar 
Yet what if the soul have no such disposition?  Minist. 
Yet must we look back unto what we have felt. Next, we must see what we desire to feel, and further, what we hope to feel.  Scho. 
How may one know whether as yet he hath ever had any feeling?  Minist. 

1. Cor. 2.0. Psa. 13.24.25. Psa. 31.19. Psa 36.7.8.9.  He must look, if ever, in laying sure hold of Christ, his soul hath been filled with a spiritual sweetness above all the pleasures of Nature, which in some measure hath left a seal and stamp of heaven in the soul, that hath thus enabled him to discern betwixt an absence and a presence of God; so that he is always joyful, 
Psa. 52.35. Psa. 63.3. Psa. 88.14.  when he hath any feeling of God's love; by the contrary ever sad, and heavy for his absence.  Scholar 
Yet seeing the wicked may have an inward restraining virtue to curb sin, and an outward conformity with the law of God, how may it be known whether one hath a restraining virtue only, 
Ezek 30.31. Act. 2.37. Zech. 12.10. jer. 31.9. Eze. ibid. Eze. 20.43. Psa. 51.1.2. Rom. 7.24. Psa. 42.1. Psa. 116.1. Isa. 29.9.  or the renewing virtue of the holy Spirit?  Min. 
This is most easy to discern.  Scho. 
Explain your meaning.  Minist. 
The first internal work of the Spirit, is a sight of sin which offends the Majesty of God; a sight also of God who hath been offended. Next, a secret sorrow proceeding from a hatred to sin, with a love of that glorious offended Majesty provoked; then a true desire to be freed of sin, with a loving heart, and earnest desire to love God for himself. Further also, a purpose and resolution to consecrate our secret thoughts, will, 
Heb. 2.1 Psal. 119.37. Psal. 39.1  and affections unto his holiness as a living sacrifice. A strife also against all the pleasures and occasions of sin, 
Gen. 6.5. jer. 17.9. Psal. 32.3.4. 2. Cor. 7.11.  with an endeavour to keep our thoughts and affections steadfastly upon God and his will. Last, as the mind naturally strais from God, the will being perverse, and the affections disordered: if there be then a sting in the conscience bringing true remorse, these be signs of the operation of the true Spirit by his renewing grace.  Scholar 
Seeing the work of the spirit is a thing sensible, which is felt in his renewing virtues, in the slaughter of sin, and reformation unto newness of life: what if (all this while) one feel nothing but the growth of sin, hardness of heart, and blindness of mind?  Min. 

jer. 14.30. Rom. 7.14  First, he must see if he be able to discern his sin, blindness and hardness of heart. 2. Look if he secretly mislike the same. 3. Mark if he would willingly wish it removed. 
Psal. 51.22. Ibid. ver 9 Cant. 1.4.  4. Consider if he have desire to use, or any way wish he might use the means, though to his feeling he is no way able to use the same. 
jer. 14.22 Mic. 7.8.9. Psa. 77.9.10. Isa. 8.47. Psa. 44.17.18.19. La. 3.26.32.33.  5. Look back if at any time God formerly did ever give him grace to believe in him: (for that present) without any sense or feeling, even when not being able to pray: in languor, patience and hope he waited for God's presence. 6. Consider if after earnest prayer and sorrow for sin, at any time he hath found light, joy, peace, a persuasion of mercy with some softness of heart, the power of sin abated. Lastly, if he find this continually before his eyes. The good which I would, I do not, 
Rom. 7.19  but the evil which I would not, that do I.  Scholar. 
Declare unto me then some marks of the renewing Spirit?  Min. 
A love of God and his image for his own cause, being goodness and love itself. 
Psa. 116.1. Psal. 139.21. Psa. 51.19.  Then an unfeigned hatred of that which offendeth God. Last, a misliking of our own evil heart, with a true thirst and hunger to have it made better.  Sc. 
Can a Reprobat have these marks?  Minist. 
No.  Scholar. 
How so?  Minist. 
Because they be the marks of Election, and are wrought by the Spirit of Adoption; which a Reprobate cannot receive.  Scholar 
Who are they who feel the wrath of God, and shall also perish in the same wrath?  Minist. 
Those whom God in his judgement wakens, giving the conscience over to find the deluge of torments: 
1. Thes. 2.16.  the sting of reprobation; withdrawing from them his Spirit, either to seek mercy truly, or to believe that there is any mercy for them, so despairing.  Scholar 
When doth the Lord waken such wicked men to feel these horrors of conscience?  Minist. 
Some sooner, some later, 
Gen. 4.4.13. Mat. 27.4.  some longer before their death, as Cain; some again immediately before their death, as judas.  Scho. 
What kind of sense hath a Reprobate when he is thus wakened?  Minist. 
Light, feeling, & persuasion.  Scholar 
What light seeth he?  Minist. 
First, all his sins, accusing, 
Isa. 48.22. Heb. 12.29. Mat. 25.41.  convicting, condemning, and tormenting him. 2. The great God a consuming fire to devour him. 3. Eternity of pain prepared for him, and to be given over by the judge to be tormented for ever, with the devil and his Angels.  Scholar 
What feeleth the Reprobate being thus wakened?  Minister. 
First, that sin is bitter. 
Gen. 4.13 Isa. 30.33  2. That there is an everlasting wrath prepared for impenitent sinners. 3. That the conscience (howsoever for a while asleep in hardness of heart) is capable of wrath. 
1. King. 21 27.  4. That it is a fearful thing to fall into the hands of the living God. 
Heb. 10.31. Mar. 9.45.46. Luke 16.24.  And lastly, that hell-torments do take away all peace and comforts, bringing nothing but sorrow and unquietness, yea, that a little look of hell for one evil thought, is more fearful and terrible than all the torments in the earth.  Scholar 
Whereof is the Reprobate persuaded when he is thus wakened?  Minister. 

Matt. 27.5.  First, that God never elected him, nor yet jesus Christ hath redeemed him, and that he was never renewed by the Spirit of grace. 
1. Sam. 28 15.  2. That he shall never have comfort in heaven or earth. 3. That there is an everlasting wrath prepared for him, and that he shall never come forth of that prison and torment. Lastly, that GOD and his creatures, visiible and invisible, 
Gen. 4.14 Pro. 28.1.  Elect and Reprobate, shall all be his enemies, helping to aggravate his torments.  Scholar 
What be the degrees, by which a Reprobate is brought unto this torment?  Minist. 
First, Profaneness. 
Heb. 12.16. Rom. 2.5. Heb. 3.12 Eph. 4.19 Gen. 4.13 Mat. 22.13.  2. Impenitency. 3. Infidelity. 4. Senselessness and dead security. 5. A wakening by a sensible wrath. Lastly, a rejection of him into everlasting torments.  Scholar. 
What difference is there betwixt the Elect and the Reprobate, in the sense and feeling of the wrath of GOD?  Minister. 
First, the Reprobate he feeleth and fretteth, at the same; 
Revel. ●. 10. Gen. 4.24  Next, his torment paineth him so, that he would gladly be rid of the pain, but never truly repenteth him of the sin. 3. The weight of his torment (proceeding from a guilty conscience, and the sight of God the judge) maketh him to despair, 
Matt. 27.5.  cast off mercy, turn his back upon God, and his free promises in Christ jesus; so plunging himself (without recovery) in the wrath of God.  Scholar 
How doth the child of God behave himself in the feeling of the wrath of God?  Min. 
Being wakened out of the dead sleep of sinful security; 
Psal. 38.3 Psal. 31.4. Psal. 51.7  First, torment maketh him to lament, and sorrow that he should have provoked his GOD, thus to deal with him. Next, he thirsteth for reconciliation with God through jesus Christ. Further, he draweth near, 
Psa. 119.49.  laying sure hold upon the promises of the word of GOD, desiring to feel them by experience. Yea, 
Gal. 6.14 Phil. 3.8.  more; he seeth no salvation for him out of Christ crucified, and therefore renounceth himself and all that is in him, cleaving only to Gods free mercy and love in the Lord jesus. Lastly, 
Psal. 71.14.15.  he giveth not over, but constantly waiteth, hanging still on God's free love, and the truth of his promises revealed in his word.  Scholar 
Yet show unto me further, how near the child of God may come unto the wicked in the sense and feeling of the wrath of God.  Minister. 
First, 
Rom. 7.18.23.24. Psal. 22.1. Psal. 88.4 5. Ps. 40.2. Psa 38.4. Psa 55.4.5.  God's child will feel all his impediments standing up betwixt God and him. 2. He may have no kind of feeling, either of the love of God, or of his mercy, election, redemption, or of the Spirit of sanctification. 3. God's child will feel for his sins (in God's absence) in his conscience, burning wrath, unquietness and torment. 4. When he thinketh of God, he may be troubled: Eternity will dash him, the conscience of him also (at that time) may bear such witness against him, 
Psal. 88.15.  that altogether he may doubt of his salvation, easily than he may be persuaded to despair: and if at such a time it were given unto the sense of his own conscience to judge, he would willingly subscribe his own condemnation.  Scholar. 
Declare then, what is that manner of working, by which God useth to heal a soul being thus diseased?  Minist. 

joh. 3.5.  He hath a secret working for that present unfelt by the Patient, yet afterwards fully revealed.  Scholar. 
But, in such a narrow pinch, how may we judge of that secret working?  Minister. 

Psal. 51. Luc. 15.18. 2. Cor. 7.11.  First, by that grief we have for grieving of our God. 2. By that desire we have to be reconciled with God (for still the more grievous that the torment is, so much the greater will desire of reconciliation be, and the hatred to sin: 
Rom. 4.18 ) 3. By that hope we have above hope, against our feeling, looking unto God's free promises, with assurance that he will come, with this resolution, that though he delayed his coming until our last breath yet for all this, that we would wait for him.  Scholar 
When Gods children cannot feel, 
Isa. 8.17.  should they measure their estate according to their feeling, believing that God so accounteth of them, as for the present their conscience witnesseth?  Minist. 
No.  Scholar 
Why so?  Minister. 
Because none may measure the favour of God by their present temptations: seeing, feeling is a false judge?  Scholar. 
Yet when one having sufficient knowledge, walketh in all the means so much as may be, and can for all this have no assurance or feeling of remission of sins: is not this lamentable?  Minister. 
It may be so for a while, but it is with such, as with those who have a bad stomach: who though they cannot make use of their provisions of knowledge for the present, 
Psa. 119. ●2.  yet when their appetites return, they find better use of it then ever before.  Scholar 
God (we know) promiseth to give those who delight in him their hearts desire. 
Psal. 37.4  Yet we see, they have it not always in spiritual things, as true joy; feeling assurance of his love. etc. How doth he then fulfil his promise?  Minister. 

Psal. 51.4  It is most certain, the breach is always on our part; for such look aside on other worldly matters, and not directly upon GOD, making him their sole delight, 
Psal. 104 29.  suffering their corruptions bear sway: and then it is just with God, to take away for a time their feeling; for he seeth, if such had not sometimes a dead heart, they would have a proud heart (which is worst of all) therefore he leaveth them for a time.  Scholar 
But they gladly would be freed from both.  Minist. 
Our hearts yet are so deceitful, 
Psal. 119.71.  that God sees we could not escape the latter, but by undergoing the former.  Scholar 
What then should such think of themselves; who for some years together, find less feeling in prayer, joy in all good duties. etc. Then in the former times, although they use the means?  Minister. 
Such think too hardly of themselves, 
Why novices in Christianity have much feeling. Psa. 77.7, 8, 9  oftentimes without cause razing the groundwork of their Election: And calling all the pledges of Gods former favours into question: which indeed they should not do, but rather gather so many more as they can. For, though they think that they had better feelings at their first conversion, yet it is not so: (if for the present they stick close unto all God's means) for their first feelings were in a great part, rather sudden passions then grounded comforts: but after they come to have any true conflicts with their souls, the mud of the flesh is more purged away, and all things are more sound than at the first.  Scholar. 
Yet you know it is written, that the righteous in their old age shall be fat and flourishing, bringing forth fruit: 
Psal. 92.13.14.  what shall some say then, or think of themselves, when they find a decay in their memories, etc. Deadness in their affections? etc. Though they may not call their election in question; may they not fear some strange judgement?  Min. 

Psal. 44.17.18.19 20.  No surely: for (perhaps) than they may flourish most of all in humility, holiness, patience, experience, and such like graces, when they want those stirring and hot affections. Neither ought we to look for such strength of memory and lively operative actions of grace, in age, in sickness, in great sorrows and temptations; as at other times in young years free from such assaults. Nevertheless, in such times God gives graces most fit for those times; as in age, gravity, ability to give good counsel, to speak from experience, etc. So that though the aged Christians have not always most life and feeling, and stirring grace: yet are they better seasoned then young soldiers: (as the Prophet speaketh. 
Psa. 86. 1●. ) Give thy strength unto day servant: so have they a great deal more of God's strength to walk with: yea, the greatest measure thereof at their most need: which if we should attain unto too soon, it would make us proud and secure to say with the rich man, Soul take thy rest, thou hast enough for many years. 
Luke 12.19.  And therefore as Hounds do hunt best when they follow the sent, not the sight (for then they run a madding, ready like to break their necks,) so aged Christians, though they follow by faith, and have less feeling in sense, yet do they go on more strongly to heaven, than such who run all upon their sense.  Scholar 
How cometh it then to pass that God's children are so addicted unto feeling? so mourning when they have lost the same? yea, so troubled, that they imagine all is gone for ever?  Minister. 
Just as a prick of a pin, or some other distemper in one part of the body, doth so vex us, that we for the present are so grieved with the same, that we forget that strength and health which is in the rest of the body: so the feeling and sense of God's love, 
Cant. 5.6.  being for a while lost, doth so damp with the sorrow thereof all other graces in the soul, that for the present we can discern none, and so imagine all to be lost for ever.  Scholar 
What maketh God's children so to rely upon feeling?  Minister. 
Certainly (as I think) because they remember not that it is written, 
2. Cor. 5.7  we walk by faith and not by sight: and so their faith being weak, by reason they are not well clothed with their spiritual armour, having forgot their consolation, no marvel they stagger and reel to and fro, 
Heb. 12.5  having lost the touch of that hand which had wont to guide them. So that I say, it must be want of faith; the strength whereof appeareth most in the least measure of feeling.  Scholar 
Wherefore then doth God give unto his children, such a measure of feeling at their first conversion, yet afterwards withdraweth the same?  Minist. 
Even as we see we may lead a little child when he is young whither we will, with apples and such like toys: 
Heb. 5.13  so are we (being babes in Christ) led by feeling at our first conversion; then we are altogether for rewards: at which time if GOD made us not better offers then the world, we would forsake him, and cleave unto the same. 
Matth. 15 22.  But (with the woman of Canaan) to hold out in repulses, without feeling to gather strong arguments to move GOD, again and again, argues a strong Faith. Again, Christians have ordinarily more feeling at first, because then every thing is new unto them, receiving more from God than they looked for. Neither are our prayers then so much underpropt with arguments as with feelings, than we come with simple suits, thinking God loves me, and therefore he will hear me. 
Psa. 116.1.  (As little children use to come to their Parents: they bring no forcible reasons; but I pray you Father. etc. Give me such a thing; neither do their Parents expect any, but are well content (yea glad) to hear them ask at first. But when process of time makes those feelings (by use) not to seem so new, and so not so sensible: God hiding his face; and feeling decaying; then do they begin to lay about them with their knowledge, to labour for strong reasons in their prayers, 
Heb. 5.14 Exod 32.11.12. & 32.12. Psal. 40.10.11.12. Psa. 31.22.  to seek how to move God best: by his nature, promises, and former mercies. And then indeed (whatsoever we think) is the best growth in faith and all goodness, which after the storm is past, God's children can see and rejoice at, yea, and live upon the store a good while after, having those prayers which they made in their deepest anguish, as the best pillars of their assurance of God's love.  Scholar 
Why doth God for the most part so long delay to give comfort and feeling unto his children?  Minister. 
Not like unto some Physicians and Surgeons, who with needless delays put their Patients to extraordinary pains: 
Mat. 9 & 15.23.  but for their good, to make them spend prayers, whereby they are always gainers: the pains whereof is but the crossing of the flesh, which the more it is tamed, 
1. Cor. 9.27.  the better it is for them.  Scholar 
What then should one do when he hath long attended without any comfort or feeling?  Mini. 
When the soul would most willingly despair (because of the sense of sin, 
Psa. 71.14. job 13.15 job 19.23 24.25.  terror of conscience, and God's absence) then believe most, lay surer hold than ever upon the promises of the mercy of God in Christ.  Scholar 
How can one say that he believeth, not finding in him the fruits of Faith, which are prayer, comfort, peace, and holiness.  Minister. 

2. Cor. 5.7 Psa. 36.3.  Faith and lack of feeling may well stand together; yea, and great doubting: and he who believeth most, and feeleth least, is he who glorifieth God most: for, when we feel, we possess (as it were) a beginning of that which shall be in heaven: we live now by faith and hope, 
Rom. 8.24 25.  not by sight and feeling.  Scholar 
But how should the conscience in the mean time rest, since feeling is no competent judge?  Mini. 
Build upon that rock, 
Math. 16 18.  against which the gates of hell cannot prevail.  Scholar 
What is that?  Minist. 
To stick close unto Christ, and unto the virtue of his death and resurrection, remembering the justifying blood of Christ, the satisfying blood of Christ, the meritorious blood of Christ; the comfortable resurrection of Christ jesus: 
job 29.24. Mat. 9.13.  And that he came not to call the righteous but the sinners unto repentance; that he came for the sick and not for the whole; that he biddeth all laden and weary sinners come unto him; yea and all such who are a thirst, 
Mat. 11.28. Reu. 22.17. Isa. 1.18. Ezek. 33.11.  to come unto the waters and drink freely: assuring them that though their sins were red as scarlet, yet that he will make them white as the Snow: as also he himself hath sworn, that as he liveth, he desires not the death of a sinner; but rather that he should turn from his wickedness and live: promising, that he will neither break the bruised reed, nor quench the smoking flax, 
Matt. 12.20. Isa. 61.1. Mat. 10.20. Isa. 61.1. Luk. 15.4.23.  but will bind up that which is broken, with the comforts of his Spirit; will make whole that which is wounded, with the plaster of his precious blood; and bring home the lost sheep, rejoicing also at the return of the forlorn son. His love also covers both the multitude of sins, and the sinner, with his own shining righteousness; 
Phil. 3.9. Eph. 2.1.  he also quickeneth and raiseth up the dead soul that is stinking in the grave of sin. And (to be short) he saith; 
Rom. 9.33. Rom. 8.1.  He who believeth shall never be ashamed, but shall be raised in that great day, with a glorious body, like unto the most beautiful body of Christ jesus, and shall never be condemned, but have everlasting life. This is the rock I spoke of, 
Psa. 61.2. Psa. 27.5. Psal. 32.7  and on this rock must the soul anchor, when it is tossed betwixt the strong winds and deep waves of sin and everlasting wrath. For blessed is he who believeth, though he never saw jesus with his eyes. 
joh. 20.29  Yea suppose one never had any feeling of him, still waiting in hope and languor, 
L●. 3.24.25.26.27 31.32.  and resting upon the love and mercy of Christ jesus revealed in the word; this is a sure ground to rely upon; that as God is truth itself, 
joh. 3.33. and 14.6. Josh. 23.4. 2. Tim. 1.12.  so he will most certainly perform all his promises in his own good time: being both merciful and powerful to perform whatsoever he promiseth.  Scholar. 
Yet, why may not one, who doubteth of his Election, reply? It is certain, God is merciful, true; and powerful, but what is that unto me, seeing that I cannot perceive in particular, that he hath made a promise unto me?  Minist. 

Isa. 43.10 11.12. Isa. 40.13 25.26.27 28.  First, I would have such a party to assure himself, that this is but a juggling deluding Sophistry of the devil, to make any to pry into the decree of God, to see whether his name be written there or not, before he use the means: for then this followeth, that because I cannot see God's decree, therefore I will use no means, all are in vain: which temptation, if the Devil can once settle, keeping such parties from the means, than he knoweth they be sure his own. Next, I would wish them to remember, 
jer. 3.31.32. Gal. 3.28.  that the Lord is so abundantly merciful in making of his promises, that he excludeth no sorts of persons, neither jew nor Grecian, bond, or free, high nor low, rich or poor, but the righteousness of God through jesus Christ is in all and upon all who believe: 
Rom. 3.23 24.  That there is no exception of persons, for all have sinned, and are deprived of the glory of God, and are justified freely by his grace, through the redemption made in Christ jesus; yea, 
1. Tim. 1.15.  that Christ jesus came into the world to save sinners, whosoever they be, excluding no sort, nor degree, from laying hold on life, much less any particular person. Rather (then) must one gather the quite contrary arguments against the Devil and carnal reason: 
Eph. 2.1.  And thus return their arguments: All God's children (for the most part) who in former times have been called and enlightened (when they were dead in sins and trespasses) at their departure from Sodom, were not so curious as at first to pry into God's decree, to know whether their names were written in the book of life; before they would use the means: but they rejecting sense and carnal reason, did by degrees use the means to their power; and so by the constant use of the same, and God's blessing therewith, by little and little at length, found their eyes opened, their hearts softened, the whole man in part sanctified; so attaining unto the knowledge of his decree: therefore I will also use the means (rather obeying God than the devil) which though by and by they prove not effectually, yet I will wait Gods good time, 
Isa. 40.31  & who knoweth but at length I may speed as well as others? 
Psa. 1 38.7. 1. Tim. 1.13. Matt. 9.13. Iam 4.5 and 5.8.2. Is. 53.4.5 Mat. 11.28.  And so again, though I find not my name in the free Covenant of mercy, yet since it excludeth none by name, I will hope still, though I be most sinful; yet Christ, he came into the world to save sinners, he justifieth all those who believe in him, how miserable soever they be, yet his righteousness apprehended covers all their infirmities. But so it is, I am a vile sinner, laden and burdened with iniquities. Therefore I will believe, 
Phil. 3.9.  and my Lord will justify me; and I will draw near unto God, and he will ease me; I will apprehend and cleave close unto his righteousness, how vile and naked soever I be of myself: and thus I shall escape in the midst of all tempests. 
Isa. 55.8.9.1 Psa 8.47.8.9. Eph. 3.20  For God (if I be penitent) is more powerful to foregive and heal my rebellions, than I am able to provoke his anger. Now the ground of this consolation is the revealed truth of God, which is as sure as if we did see him in an extraordinary manner, both feeling and hearing him speak unto the heart and ear, or ravishing us in visions, as he did to Adam, Abraham, Isaac, jaacob, Moses, the Prophets and Apostles, 
Act. 9.3.  or as unto Paul out of heaven: 
Mat. 5.18.  for heaven and earth shall pass away, before any title of his word shall fall unto the ground. 
Luk ●. 54  And he who resteth upon this word, out and beyond his feeling, he resteth upon the arm of God; and as God is true, shall undoubtedly find deliverance: 
joh. 3.33.  but he who measures the promises of God by his feeling, and thinks that he believeth not but when he feeleth, he sinneth grievously; for he compareth all undoubted verity grounded upon God (which shall be performed in Gods good time, 
Rom. 3.4.  
Heb. 10.23. Isa. 33.6.7.8.11.  as certainly as God is truth itself) with an uncertain and vanishing feeling, which may fail us, but the promises of God cannot. He therefore who measureth his faith by his feeling, deceiveth himself; because, neither is it permanent, neither have we any warrant of the measure, time, or continuance thereof: 
Isa. 59.16.7. Isa. 63.5.  seeing the Lord cometh when he will, and as he will, as he seeth to be most for his glory and our good, even in our most need. And as for the chief grounds of faith, there is no need to go up unto heaven to seek for them, neither to dig down unto hell to find them out: for (as Moses speaketh) the word of truth is near into us, our eyes see it continually, our hands handle it, our eyes see it, our ears have the same read and preached unto us. And he that believeth in his heart (as the Scripture speaketh) that jesus Christ is dead and risen again, 
Rom. 10.9  confessing him also with his mouth, shall be saved.  Scholar 
What manner of working is that which the Lord worketh with the soul, when he revealeth himself unto it?  Mini. 
First, he removeth darkness, 
Eph. 5.8. Act. 26.18. Act. 2.37 etc.  terror, and that which presseth down, and doubting. Next, he poureth forth upon the soul. 1. A sensible light 2. A persuading light. 3. A comfortable light.  Scholar 
Explain your meaning in so saying.  Minister. 
I mean this, 
Rom. 5.5.  that when God worketh with the soul, he will power out the light of his Spirit upon the same, showing clearly unto the party, that he loveth him, and through love hath chosen, redeemed, and in heaven will crown him. This light bringeth joy unspeakable and glorious. 
1. Pet. 1.8. Phil. 4.7. 1. Cor. 2.9.10.  This light bringeth that peace of God, which passeth all understanding: And during this light we feel that which the eye never saw, the ear heard, neither can enter into the heart of man to think of.  Scholar 
How should we try in such an experience, whether that light we feel be the true light or not?  Minister. 
First, we must try how the soul was disposed before that light came. Next, try what sort of feeling we have in that light. Lastly, we must mark what stamp it leaveth in the heart, and how we are disposed after feeling.  Scholar 
What manner of disposition should be in the soul before that light came?  Minist. 
A darkness, deadness, 
Eph. 21. and 5.8. Act. 2.37 Deut. 28.65.66.  and senselessness, with torment, at sometimes, doubting and terror: a sensible absence of the power of the holy Ghost, either to comfort or sanctify.  Scholar 
Doth every man feel this estate?  Minist. 
No.  Scholar 
Who then are they who feel this miserable estate of the soul?  Minist. 
None in a manner but the children of God.  Scholar 
How may one know when the sight of his misery is wrought by the Spirit of God?  Minist. 
Because it is an effect of his working. 
Act. 2.37.   Scholar 
Show me that.  Mini. 
It is a light which must show unto us our darkness, 
Eph. 5.13.  and it is a presence which maketh us to feel and see an absence.  Scholar. 
Yet go on, persuade me I entreat a you more fully thereof.  Minist. 

Phil. 3.6.  Look then first into the experience of the Saints of God. Saint Paul saw not himself, until God called him, yea he thought himself without reproof. Next, let any one who is called looked unto his own experience; 
Rom. 7.9.  and he shall see there was a time when he had no feeling of that miserable estate. Now when we shall find a change, nature cannot be the worker thereof: for Nature hath not that light to discover unto us our misery: 
Eph. 2.1. Rom. 1.  we are dead in sin by nature, and blind also: how is it then possible for a dead man to see or feel? so that it must needs be a light, surpassing a natural light, which showeth unto us our misery. Again, if it were only nature which discovereth unto us our misery (seeing Nature retaineth still her own natural operations) what is the cause that there was a time when we did neither see ourselves nor our misery? for if the sight of our misery were natural; we ever would have seen the same. So because it is of Grace, blind Nature could never show the same: 
Rom. 8.26  therefore the sight of our misery is by the special working of the holy Spirit.  Scholller. 
But Cain and diverse other wicked men did feel their own misery: how may we discern betwixt their sight and that of God's children?  Minister. 
The sight which wicked men have of themselves, and their misery, it cometh after some evil deed done, being guilty and thus convicted of the crime by their natural conscience. Next, 
Isa. 33.14 Gen. 4.13.14.  they see the punishment and only therefore tremble. Further, their fear is for the punishment only, as cain's was: as also they feel not with any continuance the miserable state of their soul to strive against it, to subdue it unto true remorse: neither can they see the wickedness of their heart, or truly desire to have it renewed or brought under a heavenly sense of God's love and favour.  Scho. 
Show unto me also, how seeth the child of God his miserable heart?  Minister. 
The chief thing the child of God looks into, 
Isa. 63.17 Psa. 51.10.  is the heart. Next, he feeleth the evil disposition thereof. Further, he is grieved with the sense of the same. Then he thirsteth to have it made better, rather than to obtain the whole world, and all the pleasures thereof. 
Gal. 3.17.  There will also be still a strife (at the least) in his desire and will. Lastly, at sometimes God's child will feel his heart made better than usual; that is, 
Isa. 61.10  he will feel the hardness, blindness, unquietness thereof somewhat abated: and light, softness, and peace, in place thereof. So that, when the presence of God is in the heart. God's child feeleth it; when it is removed, he discerneth it. For the truly wicked feel not a hard heart, neither know they what a soft heart meaneth. It is therefore only peculiar to the Child of God, to be able to discern rightly of his own misery and God's mercy.  Scholar 
But what if one do still feel nothing but hardness of heart and blindness of mind: as yet not being able to perceive a change?  Minister. 
First, he must try whether that sense of hardness he feels be the work of God, seeing there was a time, when he had not this sense: Next, mark if he be pleased with that estate, or rather gladly would have it made better (if possibly it might be) though it were but like unto smoking flax: 
Isa. 42.3. Mat. 5.6  Remembering that promise; Blessed are they who hunger and thirst for righteousness, for they shall be filled. Further, he must warily mark, whether at any time he is able (how weakly soever) to speak, entreat, and pray unto God, 
Isa. 38.14  for mercy to have the heart softened, etc. None can make us to pray in any measure, save the Spirit: yea although there be but a sigh unto God, 
Rom. 8.28  it is surely wrought by the Spirit. Then see, if after prayer, 
phillip 4.07.  or in prayer, he hath ever obtained any ease or rest. Lastly though he obtain no ease, yet let him look if he would gladly have a soft heart in some measure (howsoever weakly relying upon the word) hoping that God in his own good time will come; 
ps. 40.1.2.  therefore waiting in patience.  Scholar 
What learn we hence?  Minist. 
First, that the sight of ourselves cometh not of ourselves, but of God. 
1. Cor. 11.12.  2. That we are in a blessed and happy estate, when we have a sense and feeling of our misery, 
Math. 5.3  being displeased therewith, and desiring from our heart to have it removed. 3. That in such an estate, 
Mat. 13.16. Luc. 10.24.  we are those with whom GOD is now a working, if we be able to discern betwixt a soft and a hard heart: betwixt the light of the Spirit and the darkness of nature. 4. That when we obtain but some piece of desire, and sometimes some little grace to pray, with a little hope, reposing upon the word of God, that albeit to our feeling God is not near unto us, 
Mic. 7.9.  yet that in his own good time he will come again: so that as truly as I feel an absence, desiring his presence, he will as surely satisfy our desires, letting us feel his blessed presence. Lastly, 
Hes. 14.8. Isa. 42.3.  though we be but as bruised reeds and smoking flax, having nothing to boast of either of holiness or feeling, as the least of all Saints; yet that God will neither break off our longing, nor quench out desire. And so that finally we are in the state of grace, notwithstanding all hellish temptations.  Scholar. 
How should we try whether that be the true light or not, which in the time of feeling is felt?  Minister. 
If we mark in the time of feeling, wherewith the soul is filled.  Scholar 
What then filleth the soul?  Minister. 
An unspeakable power which transformeth the mind, with a sensible presence of that great light, 
Rom. 8.36  making the soul to exult and rise up in joy, rest in peace, and triumph in persuasion.  Scholar 
Whereof is the soul thus persuaded?  Minister. 
Of the love of God unto us in jesus Christ, in our election and redemption; that he hath loved and given himself for us: 
john 3.16  so that by him being saved from condemnation, 
Eph. 2.4. Rom. 8.1. and 17.  we shall be crowned with him in glory for evermore.  Scholar 
Who worketh this persuasion?  Minist. 
The Spirit of God, which searcheth the deep things of God.  Scholar 
Have not Gods children that sense at all times of this persuasion? 
1. Cor 2.19.   Mini. 
No.  Scholar 
When is it felt then?  Minist. 
At sometimes only, or when it pleaseth him to reveal himself, for his own glory and our comfort, 
Isay. 54.7.8.  according to his own good will.  Scholar 
Have not all the children God a like measure of feeling?  Minist. 
No.  Scholar. 
What if all one's lifetime he never have felt any such sense as you speak off; may be therefore conclude that he is one of those, in whom the holy Spirit dwelleth not?  Minister. 
That followeth not that he should reason thus: I feel not, nor ever felt the joys of the Spirit, therefore he is not within me; and I shall never feel the same. This is a false conclusion. The holy Spirit may be in one (as it was in a whole Church) even then when he feeleth handnesse of heart, terrors, 
Lam. 3.18  and doubting. Was not the Spirit of GOD in those Saints, who do complain, and demand of GOD thus. O Lord, why hast thou made us to err from thy ways, 
Isa 63.17.  and hardened our heart from thy fear? Was not the holy Spirit also in the Prophet David: 
1. Sam. 27 1. Psa. 31.22.  who suffered the terrors of God from his youth, with doubting of his life?  Scholar 
Yet declare what that stay is, which should uphold one in such a tentation?  Minist. 
First, to look unto God, next unto our own heart.  Scholar 
What is to be considered, concerning God's part?  Minist. 
First, 
Rom. 8.28  that all things (as the Scripture speaketh) work together for the best, unto those who love God: Next, that GOD cometh when he will, 
Mat. 10.30.  chiefly in our most need. 3. That God hath all the hairs of our head numbered, so as nothing cometh to pass, without his gracious providence: and thus must we assure ourselves, that it is his blessed will to hide himself from us for a little. 
Isa. 54.7.8. Exod. 34.6.  4. We must remember, that GOD is mercy and wisdom itself; and that mercy moveth his Majesty to give his presence: but wisdom directeth that presence, as he thinketh most expedient to his glory and thy good. So that he is but foolish, who fretteth in impatiency, 
2. King. 6.33.  because God cometh not unto him at his pleasure, seeing he (who is wisdom itself) knoweth best his own time. Lastly, 
Deut. 8.3 16. jam. 1.2 Psal. 40.19.  we must remember, that Gods will in thus leaving us, is to try whether without feeling we can in faith believe his promises, resting and waiting patiently upon him in humility until he come.  Scholar 
What should be considered concerning our own heart?  Minister. 

Cant. 3.1.2. Psal. 10.1 Psal. 42  First, to mark if we find a want of God's presence, discerning an absence. 2. We must mark whether this absence do grieve us. 3. Mark whether we hunger and thirst for his presence. 
Psa. 84. ●.  4. We must be sure that either we use the means of the word and prayer, or at least, have a desire to the same; suffering others to do for us, that we are not able to do. 
Isa. 8.17. Isa. 25.9. Hab. 2.3.  Last of all, we must try whether we have resolved to wait in hope, resting upon his promises in patience, with a constant desire until he come.  Scholar 
But seeing the Saints of God have not still a like measure of feeling, show (as near as you are able) what is the greatest measure of feeling they find in this life, and the least measure they attain unto.  Minister. 
The greatest measure is, when one is ravished with an unspeakable presence of God, so that the senses of the body are not felt, 
2. Cor. 12 1.2.  but overcome with that fullness, which then the soul receiveth, as Paul was ravished: 
Reu. 1.10. Act. 10.3.  or by an ecstasy of revelation and visions, as befell unto 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 soul with an unspeakable joy, and a wonderful peace of conscience, 
Act. 4.31.  which none can understand, but he who feeleth the same. Again, the least measure which the Saints feel, is either under terror, or in the times of peace.  Scholar 
What is the least sense which the soul attaineth to under terror?  Minister. 
The estate of the party must be considered, if he hath been effectually called or not.  Scholar 
What is the disposition of the child of God under terror, who hath never been called, but for the present is a Patient in the act of calling?  Minist. 
Bitterness, doubting, terror in the feeling of sin & wrath; yet there is a kind of weak desire, 
Act. 16.29.30.  with a hope (although weak) raised by the holy Spirit to wait for better.  Scholar. 
In such an estate how is the soul supported?  Minist. 

2. Cor. 12.9.  By a secret and powerful presence of God, although for the present it be not felt.  Scholar 
What is that which maintaineth this presence?  Minist. 
Grace to seek grace, grace to languish for grace, 
jer. 17.7.  and grace to wait in hope until God come.  Scholar 
If the child of God have been called, 
Mic. 7.8.9.  and have tasted how gracious the Lord is; what is his disposition under terror?  Minist. 
He is possessed either with a blind terror, or with a terror proceeding of guiltiness.  Scholar 
What do you call a blind terror?  Minist. 
When one is smitten with a confused fear, not knowing the cause, nor wherefore.  Scholar 
What is the disposition of the child of God, in such an estate?  Minist. 
The soul is stupefied, 
Psal. 77.3 Lam. 3.15. Psal. 77.5  dashed, and amazed; almost devoured and swallowed up with the fear. Next, there remaineth a certain memory of the presence of GOD once felt. Lastly, the soul is secretly supported by the Spirit of God to wait; so that for all this it despaireth not finally.  Scholar 
But what if the fear proceed of guiltiness?  Minist. 

1. Sam. 7.6. Hos. 6.1.2. Lam. 1.22. Psal. 4.1.  First, God giveth grace to pray for remission of sins. 2. He melteth the heart for offending of him. 3. When we cannot sorrow with tears, there will be languishing sighs. 4. The remembrance of bypassed experience, yieldeth some comfort. Lastly, (though at some times scarce there be any hope felt) yet the soul will wait for comfort.  Scholar 
Show then, what is the least measure of feeling, which the child of God hath in the times of his peace.  Minist. 

Isa. 63.17 Lam. 1.18.  A sense of the hardness of his heart, which he cannot possibly get softened: a sense of impenitency, infidelity, blindness of mind, deadness of Spirit; 
Lam. 1.13.  an inhabillity to strive against the heart, and the evil disposition thereof, with any spiritual battle; 
Ibid. 1.16. and 5.17.18.19.  only there may remain some weak desire of a better disposition: a small kind of discontentment, with the present estate of the soul: with now and then some heavy faint stolen sighs, looking up unto GOD for some help.  Sch. 
What is the cause that God will have his Saints to feel such terrors and stings of conscience?  Minist. 
First, 
Psa. 51.3  that they may know that sin is bitter and fearful. 2. That they may understand that God is angry against all sin, 
Lam. 3.39.  and hath treasures of everlasting wrath, ready to be powered out upon impenitent sinners. 
Heb. 12.1  3. That thereby the Saints may learn to hate and detest sin so much the more. 
jud. 23.  4. That they may resolve to follow after holiness, striving to eschew the garment spotted with the flesh. 
Psa. 116.1.  5. That so much the more dearly they may love Christ jesus, who hath washed and redeemed them from their sins, and that most terrible wrath which burneth for evermore.  Scholar. 
What is the cause that God will have his Saints to feel hardness of heart, and the miserable estate of their souls?  Minister. 
First, to make them understand, how barren, dead, filthy Lepers they are by Nature, through the corruption of sin. 2. That in this feeling of themselves they may be humbled, 
Psa. 51.5  and truly acknowledge their misery in shaming and condemning themselves; 
Ezek. 36.31. & 20.43.  that God in such a sensible confession may be glorified. 3 To make them the more gladly and joyfully long for the coming of Christ. 4. That when they do feel, they may learn to discern how precious a heavenly presence is: so ever thereafter, so much the more careful to entertain the same, 
Cant. 3.4.  and more thankful for all manner of comforts. 5. That the Saints may know and understand, that albeit they find sometimes GOD working within them, as indeed they do: yet that the strength of corruption is so great, that it quencheth these sweet and holy feelings; as also that we may know our weakness and infirmities to be such, whilst we walk in this Tabernacle of clay, that we are not able to retain a constant spiritual presence. Last of all, 
1. Cor. 13.14. Psal. 51.13.  that we may afterwards pity and be so much the more merciful unto others in the like estate.  Scholar. 
What may we learn hereof?  Min. 
First, that one sense and feeling is not enough, but God in mercy must multiply feeling after feeling, and grace after grace. Next, that we should long to be freed of this body of sin and death, 
Phil. 1.23  to be clothed with our heavenly husband in glory: 
2. Cor. 5. 1. Cor. 13.126.  there immediately to see the face of God, there to feel an everlasting presence without any absence.  Scho. 
Is it possible, that God can be in the heart, when we feel the hardness of our hearts?  Min. 
It may be so.  Scho. 
How may that be known?  Minist. 

Psal. 32.3 Psa. 38.3.  First, by the feeling of the evil: 2. By the extreme sorrow, heaviness, and discontentment for that evil disposition. 
Psa. 63.17  3. By that remaining desire, to have the soul truly touched with a sensible presence of God's holy Spirit: with a desire to strive, when we are not able to strive.  Scholar 
What manner of stamp leaveth this light in the heart (being now departed) in the time of hardness of heart?  Minist. 

Psa. 61.20.  First, it confirmeth and settleth the soul to rest upon that God whose presence was once felt. Next, it maketh the soul still bold to draw near unto God. Further, 
Psal. 77.5 6.  the memory of that former presence, bringeth comfort in tentation, because we have felt such light, as hath sanctified and renewed the mind, will, and affections. Again, 
Psal. 51.10.  it maketh a man marvelous humble, to hate sin, to love holiness and righteousness; to make choice of God, to be his sole pleasure and delight, as possibly he may: to loath this present life, 
Phil. 1.23  and the pleasures thereof: to long to be dissolved to be with Christ: To walk as a stranger in this world: to have his conversation in heaven, by faith and hope, as the heir and Son of God. The remaining stamp of this light also, maketh the child of God rejoice when he seeth God honoured; 
Psal. 119.136.  and contrarily, exceeding sorrowful, when he seeth him dishonoured.  Scholar. 
What is the cause that this small remaining light hath or can have such a stamp and effectual working?  Minister. 
Because this light once shining in the soul, draweth it so near unto God, and God unto it, letting it see and feel clearly in that light, that it is beloved of God: which when the soul once by a strong apprehension feeleth, 
Psa. 27.8. 1. Ioh 4.19. Rom. 5.5.  it answereth God with a sweet love again: so that this sense of the love of GOD once shed abroad in the heart, persuading, comforting, and sanctifying the same, acquainteth the soul with God: so that neither can he forsake the same, or it finally forsake him: 
jer. 32.40  remaining always sad (at least) when he is grieved: joyful when he is glorified, either in mercy or justice.  Scholar 
Is it possible for the child of God to fall into such heinous presumptuous sins, as wicked sinners do?  Minist. 
It is possible.  Scholar 
What is the cause thereof?  Minist. 
Because that the same vileness is in the Nature of the Child of God, 
1. Cor. 6.10.11. Eph. 2.3. Tit. 3.3. 2. Chr. 33 9.10. etc.  which is in the profanest Reprobate.  Scholar. 
I grant the Child of God before he be called effectually, may go on for a while in as evil a course as any Reprobate. But can the Child of God who hath been effectually called, fall from his feeling and holiness, in such sins as maketh the Reprobate damned for ever?  Minist. 
Most certainly he may.  Scholar 
How are you able to confirm your judgement?  Minist. 
In place of light, 
Psal. 51.10.11.  he may be covered with darkness: In place of feeling and persuasion, there may come deadness & doubting; in place of joy, terror: for softness of heart hardness; in place of holiness, much profaneness.  Scholar 

job 3.11.12. job 6.4.9. psa. 40.12. 1. Kin. 11.4.5.6.7.8  Explain your meaning in so saying.  Minist. 
It is plain, that there was in job terror and doubting. And in the Prophet David, sense of wrath, and grievous fears of wrath. And in Solomon a strange and fearful declining from good, and a wonderful practice of evil.  Scholar 
Can the child of God altogether loose the comfort of feeling, and be oppressed with terror?  Minist. 
Yea truly, and that so far, that the sense of sin and the wrath of God, will over-burden the soul: as David testifieth, when he saith: Thy hand was heavy upon me day and night, 
Psa. 32.4.  & my moisture is turned into the drought of Summer. And again, There is nothing sound in my flesh, 
Psa. 38.3.4.5.  because of thine anger, neither is there rest in my bones because of my sin; for mine iniquities are gone over my head, and as a mighty burden are too heavy for me. My wounds are putrefied and corrupt, because of my foolishness. My reins are full of burning, and there is nothing sound in my flesh: yea he further testifieth that the indignation of God lay upon him. Again he saith, 
Psa. 88.7.16.  Thy indignation goeth over me; and thy fear hath cut me off.  Scholar 
Yet declare further, how far may the Child of God be cast down (feeling of God's absence) being in continual vexation by the apprehension of his anger, yet continuing the Child of God?  Min. 
First, the Child of God may be driven to such an extremity and narrow pinch, that (to his feeling) God hideth his face from him; the Lord rejecteth his soul, 
Lam 3.8.  and when he roareth, crying out, that he shutteth forth his prayer. Next, to his sense & feeling, he will feel the God of heaven to be his enemies, pulling him in pieces, causing the arrows of his quiver to enter into his reins, filling him with bitterness, and causing his soul to be far from peace. Again, the Child of God, to his feeling, may through the affliction of his soul, be at the brink of despair, and at the point of death: yea and from his youth suffer terrors, 
Psa. 88.15.  doubting of his life. Lastly, the Child of God through the manifold temptations of his soul; will be so dejected, that when he prayeth, his spirit will be full of anguish and vexation, 
Psa. 77.8.9.  and agony, thinking that God hath either forgotten to be merciful, or that he hath shut up his tender mercies in displeasure: that he hath overthrown and destroyed him on every side: that being gone, 
job. 16. 7.8.9.10.1● 12. etc.  God hath kindled his wrath against him.  Scholar 
Can the Child of God after he hath felt terror become so senseless, that he will be hardened from the fear and awe of the majesty of God?  Minist. 
He may, 
Isa. 63.17  as the Prophet Isaiah testifieth, when he saith, Why hast thou made us to err from thy ways: & hardened our hearts from thy fear? as also experience of the Saints of God in all ages witness the same.  Scholar 
How far may the Child of God after his effectual calling run riotously in profane looseness?  Min. 
First he may stray and fall away in his affections of love and hatred. Secondly, 
Reu. 2.4. Reu. 3.15.  he may lose the reins in outward actions.  Scholar 
How may the Child of God degenerate in his affections?  Minist. 
First his love and obedience may grow cooler unto Christ jesus, 
Reu. 2.4.5  his hatred likewise of sin may be diminished: & the love of righteousness be removed a little; and yet remain the Child of God. As we see in David, 
Mat. 26.7.  a man after Gods own heart, and Peter, Christ's dear Apostle, who thus for a while did fall away in their affections.  Scholar 
What are the degrees by which the Child of God cometh unto this disordered riot and looseness in his affectiones?  Min. 

jam. 1.14. Psal. 32.3 4. Heb. 4.12 13.  First, he suffereth the presence of God to go forth of his heart; and the mind to be blinded. 2. He leaveth off seriously either to seek God, or to mourn for his absence. 3. The vail and snares of hardness of heart, thus cometh upon him. 4. The heart becometh senseless and dead. 5. The party thus lying open unto tentation unarmed, sin deceiveth, with the enticements thereof defiling the affections, persuading them to fulfil the lusts of the flesh. 6. The sense of heaven and of hell become strangely decayed. And lastly, there may well abide a light to convince and convict the conscience thus defiled, but no power to resist sin in the act.  Scholar 
What should we learn from hence?  Minist. 
First, 
Heb. 3.12 Heb. 3.12 15. hs. 32.9.  to beware we lose not our peace and communion with God. 2. To shun hardness of heart, and blindness of mind. 3. Not to suffer the conscience to be senseless without feeling, but ever to retain a sight and sense of sin, and the terror of God's wrath for the same: with some measure of remorse and godly sorrow. 4. To be watchful, 
Heb. 5.13.  that the vile bewitching pleasures of sin, benumb not the conscience, making it consent unto such abominations: for if we so do, the strength of sin will overcome us; and by the righteous judgement of God we shall fall into some great danger, which although it bring us not to hell, 
2. Sam. 12.11.  shall be a stain in the conscience, and as a thorn in our side all our life long.  Scholar 
Is it possible for the Child of God to fall into such gross sins; as those who are ordained unto destruction? the sin against the holy Ghost excepted?  Mi. 

2. Sam. 11.11.4.  Nothing more certain: he may fall into the same sins, and yet be no cast away. Esau a Reprobate was a fornicator: 
Goe 19.23 Gen. 9.21 Matt. 26.70. Gen. 4●. 15.  David an Elect did commit adultery. Let an Elect was overtaken with drunkenness & incest: so also was Noah with wine, Peter an elect denied Christ, and joseph did swear by the life of Pharaoh: so that he hath no freedom (if God's spirit be absent) more than these, not to fall into such gross sins: the sin against the holy Ghost excepted. 
A discovery of the sin against the holy Ghost.   Scholar 
What is the sin against the holy Ghost?  Min. 
There are six names given unto this great sin. 1. It is called, 
Matt. 12.31. Mark. 3.29. Lu. 12.10 Heb. 6.4. Heb. 10.20. 1. joh. 3.16.  a sin against the holy Ghost. 2. A blasphemy, an impious blasphemy, extremely impious. 3. A sin that never shall be forgiven. 4. A falling away, an Apostasy. 5. A sin against knowledge and conscience, in great light, in despite of the spirit of grace. 6. A sin unto death.  Scholar 
Why is it so diversly named?  Mi. 
Because God in his word hath been pleased so to express the same unto us: yet, if we list to look more nearly into the same, we shall find sundry causes. 1. It is called, 
Matt. 11.31.  A sin against the holy Ghost. Not in respect of the substance of the holy Ghost, for the essence of the three persons is all in one and the same God: nor yet in respect of the Person of the holy Ghost, for whatsoever is done against any one of the persons, is done against all three: but it is said to be done against the holy Spirit, because done against the immediate effect, work, and office of the holy Spirit, to wit, against the shining light of the said spirit: this light is indeed an effect of the Father and of the Son, as well as of the holy spirit: yet it is said to be against the holy Ghost only, because it fighteth against a special immediate work of his, against that light and work of grace kindled by him. 2. It is called a blasphemy, an impious blasphemy, extremely wicked. 
Ma. 3.23 Mat. 9.3. Mat. 12.32. 1. Tim. 1.13.  There be divers blasphemies, a blasphemy of men, a blasphemy directly against the Son of man; a blasphemy impious, wicked, such as was Paul's blasphemy, which because (as he testifieth) it was not done wittingly, he was received into mercy, because he did it ignorantly. But this sin against the holy Ghost, is a blasphemy exceeding wicked; surpassing his, because it is done with extreme despite against a manifest convincing light. 3. It is called a sin which never shall be forgiven not from the nature of the sin, 
Luk. 12.10.  as if there could be any surpassing Gods mercy (for a finite creature is not able to commit that sin, which an infinite God in mercy is not more able to pardon) but it is said to be irremissible, because there is no mercy appointed for it, because there is to repentance to be given to such a one, and such a one shall never beg for mercy. Yea I may further add, that the fury of such a one who committeth this sin, is so great against Christ, that suppose he might have mercy by repentance, yet he would not have it. 4. It is called a falling away or an apostasy; because it is not only a simple Apostasy, of a part, 
Heb. 6.4.  or for a time, nor yet an Epilepsy, or a Spirit of slumber, but also a total, 
Hb. 20.6  final Apostasy. 5. It is called, a sin against conscience and knowledge, with great despite against the spirit of grace: there is no man but he sinneth against knowledge, & conscience. So these Pillars of the Church, Peter and David (before him) sinned, with many more. 
Note.  Yet all without despite: therefore take away despite, malice, and extreme despite, and so long, 
1. joh. 5.16.  there will be no sin against the holy Ghost. Lastly, it is called a sin unto death, because all sorts of death do follow it, corporal and spiritual, first and second, temporal and eternal.  Scholar 
Where doth this greatest sin chiefly make residence, in these who commit the same?  Minist. 
In the heart and mind.  Sch. 
How may it be judged of there?  Minist. 
By six properties or effects, three in the mind, and three in the heart.  Scholar 
Declare which be they?  Minist. 
In the mind it is done against all sorts of light, 1. Against the general light of all the powers of the mind. 2. Against the particular special light of the conscience. 3. Against the spiritual light, that light of the spirit, word and grace. Secondly, in the heart. 1. It must be done willingly, with a full consent (as the Apostle speaketh. 
Heb. 10.28.29. ) For if we sin willingly, etc. 2. There must be malice in it: as ver. 29. where such a one is brought in despiting the spirit of grace, etc. 3. There must be the extremity of malice in the same; because such a one treadeth under foot the Son of God, and trampleth under, the blood of the New Testament, as if it were dogs blood: crucifying Christ unto himself, and making a mock of him; all which are actions of despite, and extreme desperate malice.  Scholar 
What principal quality must he needs be endowed with, who can commit this sin?  Mini. 
He must have a great light and knowledge: for than it is properly said to be committed, when a man's illumination is so great, that he cannot be ignorant (though he would) what he doth, and yet for all this, will wittingly and willingly of a desperate malice, oppugn, impugn, 
Note.  Christ and his Truth more and more, persecuting the same with final obstinacy, to that end only to withstand & despite him: 
job. 6.70.  so that then they become of a devilish nature, or rather very devils: for still the further one wadeth into this sin, (until the consummation thereof) the more he partakes both of the knowledge and malice of the devil: As the pharisees. etc. Of all others the worst: for some there were who knew Christ in his cratch, some sucking his mother very young, some nailed on the cross: others again, could not know him, no not in the greatest light and glory of his miracles. A 3. sort he had to do with; who knew him clearly by the light of the spirit, and of his wonderful works: & yet maliciously spoke and did against their knowledge, blaspheme, scoff, and mock the Son of God; and these were the pharisees, whom falling into this blasphemy against the holy Spirit, Christ reproveth and threateneth.  Scholar 
To how many sorts of people is it incident to commit this sin?  Minister. 
As I take it, to two sorts only.  Scholar 
Which be they?  Minister. 
First, such who having given their names unto Christ, taking upon them a profession of him and his truth, yet in the time of tentation do make defection, continuing in the same, until they fall into an universal Apostasy, so perfecting this sin. 2. There hath been an other sort, who knew the Truth clearly, by a general, special, spiritual, convincing light, nor taking upon them the profession thereof, nor the names of Christians: who notwithstanding that they were endued with a great light of the Truth; yet did with all their might in great malice impugn the same, persecuting with great obstinacy Christ and his members: such were the pharisees. Of the first sort, who made defection, we read of Alexander the coppersmith, Iultan the Apostate, 
2. Tim. 1.  Porphyry, etc. Of the other as I have said were the pharisees. For they knew that an unclean spirit could not work a true Miracle: seeing every true Miracle must be wrought by an infinite not bounded power (the whole power of Hell being limited) which is only of God: therefore to ascribe such Miraculous works to Belzebub an unclean spirit (derogating the glory of the Son of God, and taking away the fruits and efficacy of the Spirit) was in them as wild and pernicious a blasphemy as could be: 
2. Thess. 2.  Since all the devils in hell (their power being joined) are not able to work one true miracle: for by them Christ was declared to be the Almighty God manifested in our flesh. justly then were they condemned of blasphemy against the holy Spirit, 
Note.  because their sin had in it no infirmity: but was altogether of obstinate, settled, well-advised malice: whence from them this sin hath the name of blasphemy; as from the first sort of Professors (who have made defection) it is called Apostasy.  Scholar 
What do you call, or how do you define this Apostasy from the truth?  Min. 
It is not an Apostasy from a natural, moral, or civil truth, from a truth in these outward things, (for which men so strive) but it is an Apostasy from a supernatural truth, from a truth concerning our everlasting salvation, and the lively faith in Christ jesus. 2. It is not only a particular Apostasy, from any piece or parcel of this Divine truth, but it is a general Apostasy, from the whole word of his truth, which we call the Gospel, and consequently, a manifest defection from the living God, who in Christ jesus was manifested in our nature. Neither is it a partial defection with a part of the soul only: with the mind or heart only: but it is a total defection of the whole soul: yea, not only of the whole soul, but also of the whole man, both soul and body. 3. It is a final defection, a defection without recovery, 
Heb. 6.  such an Apostasy as Heb. 6. is called a falling away: so that whosoever falleth truly into this sin, falleth away without recovery: yet men do not come unto this universal Apostasy all at once, but by little and little, and process of time: for first, they chase away and banish their whole light; they waft & make shipwreck of conscience; they desperately harden their whole hearts, until they become as it were incarnate devils, Sathanized in a wonderful manner, until they match Beelzebub himself in their desperate despite and malice: so that there is no sin which maketh a man so spitefully to detest Christ, as this sin; yea, with such extreme hatred, that although he might, he will receive no benefit of his Propitiatory and Expiatory sacrifice. 
Note.   Scho. 
What is the cause that this sin is so severely punished?  Mini. 
Amongst other causes, because it is so free of infirmity & sudden fits and passions (which other sins are not free of) and so full of desperate malicious well-advised malice, scraping forth all light, banishing all conscience, fight against the heavens so far, that because it cannot attain unto Christ (who now in Heaven sitteth at the right hand of the Father, in all glory) it undertaketh to be revenged upon his true members, the militant Church upon earth: which (so far as it can, it persecuteth, oppresseth, and by all means rooteth out: so that it is just with God in his righteous judgement, to have decreed, never to give repentance unto the same.  Scholar 
By what steps or degrees doth this sin ascend to the height of impiety?  Min. 
By four steps it ascends, or rather descends towards Hell. 1. It maketh a man do actions against knowledge and conscience (and that without infirmity, usual in other sins) falling from the Faith of Christ. Next, it maketh them to go on forward in the same continually, until they make their partial defection a total, their particular a general, and their general, a final Apostasy. Then, further, it maketh a man devilish, malicious, despiteful, to grow in malice against Christ and his members, more and more. Lastly, if (near finished) it be the sin against the holy-ghost indeed: It maketh a man violently break forth in all sorts or fearful and terrible persecutions: in all kind of blasphemies, and gross visible actual sins: all murders, burnings, oppressions, Witcherafts, Sorceries, Exterpations, finally, and what not? to that end only that it may resist, oppose, and despite, and fight against the power, effect, graces, and convincing light of the Spirit.  Scholar. 
May not one who in GOD'S sight and decree is chosen unto life, seem to begin to fall into this sin, and yet be called back both from preceding therein, and finishing the same?  Minister. 

2. King. 21.1.  As I take it, he may: for we know Manasseh, the Son of good Hezekiah King of juday, ruling in jerusalem, the place of God's glory and worship, in the midst of a glorious Priesthood, many hundred years old: (whereof he could not be ignorant) did notwithstanding abominably sin, and seem to go on in the finishing of this sin for a long time; overturning and extinguishing (to his power) God's worship, building again those high places which his Father had cast down and abolished; making a Grove, and worshipping the whole host of heaven, building Altars (contrary to God's commandment) in the house of the Lord, and in the two utter Courts thereof, for the whole host of heaven; causing his Sons to pass through the fire, giving himself to witchcraft and sorcery, to use familiar Spirits and Soothsayers: setting up the Image of his Grove in the house of the Lord: filling and causing jerusalem to swim from corner to corner with innocent blood: finally, exceeding those exceed sins of the Amorites, yet no castaway, but at length proved to be the child of GOD for all this. 
Ios. Ant. lib. 10. cap 1.  josephus also thus writeth of him. He was so impudent, that he spared not to pollute the very Temple of God, the City and the whole Country: for making his entry in despite of God, he slew afterwards all those who were virtuous men amongst the Hebrews, and though he had no want of Prophets: yet so it is that he killed every day some: so that jerusalem was overflown with blood, etc. Thus far we see one went, and was by the mercy of GOD called back again. Wherefore no poor Christian (howsoever sinful) not coming near the sins of Manasseh ought not to think he hath committed this sin: yet is it good for all to fly all sins: chiefly, those done with deliberation, against light, knowledge, and conscience: for we know, the further that even Peter himself went in Caiaphas' Hall, he swore and forswore, denying Christ so much the more: but it was a great mercy to be called back again: for which, let all in their fears wish and pray.  Scholar 
What in the mean time must comfort & uphold poor fearful souls; who imagine to have committed this sin, therefore forsaking all means?  Minist. 
In my judgement, a better information of their judgements is of great consequence to help to sustain them; for though we yield for a while to all they affirm, yet if they say, that they could wish that they had not so sinned, certainly then, they have not thus sinned; or if they fear to be, or fall into this sin, they shall surely never commit this sin. Further, such persons must be demanded of; whether they be come unto that despite against Christ, that they would trample upon his blood us upon the blood of a dog? whether their impious blasphemy be such, that (with the pharisees) they do call him Belzebub? whether those foregoing property, of this sin have been in them: viz. a touched heart, a taste of the powers of the word of truth, a taste of the powers of the world to come, to be partaker of the Spirit (whence all such who affirm that their former actions, and seeming graces, have only been hypocritical lip-labor, are excluded from possibility to have committed this sin) whether they have fallen quite away from their religion? whether they have renounced their faith in Christ? Whether they have impugned & oppressed the known truth; yet persisting therein with resolution still to go on therein? Whether they have fallen against knowledge and conscience? whether there be no infirmity in their falls? what long time it is since they have so sinned? whether or not as yet they may be reclaimed? Whether now they obstinately persecute Christ in all his members, so far as they are able? Whether they run not with a high hand, in all manner of gross actual sins and rebellions? Whether their wickedness be such, that (unto their power) they draw others into the same excess of riot with them? Whether their disease hath been, and is, only in blasphemies of the mind, and then, it is not, nor so long can be this great sin, which bursteth forth (as is proved) in store of all manner of gross abominable actions? whether if Christ were now amongst us visibly; they would set to their hands, and help to crucify him again? Whether their temporal be turned into a final Apostasy? (which is only a time for the whole Church to judge thereof.) Finally, whether they be transformed (in a manner) into the very devil? So partaking of his light knowledge, malice, and devilish nature: all which properties to be in them, none but by advice of the devil (in the fury of a strong tentation) will dare to affirm, so that by tha time these questions have been pressed; and their contrary, lying, shifting, Sophistical answers, objections, and evasions refuted and discovered, it is likely by the grace of God and the other means, that the fury of the temptation will diminish, and their judgements be somewhat enlightened: Since it is a trick of the devil in temptation (chiefly when he is aided by melancholy) 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 poor sinners, who either fear to have committed, or to commit this sin, not having the forenamed properties (for some, or a few of them will prove nothing) may cheer up their faint-ding spirits, and lift up their feeble falling hands & weak knees, making strait steps unto their feet (as the Apostle speaketh) lest that which is halting be turned out of the way. For their sin is far, far, far: and not near this most fearful extremely impious blasphemy, unto which repentance is denied: far from this final Apostasy and wilful malicious sin, against knowledge, and the convincing, cool, well-advised light of conscience: far, far, & not near this sin unto death, called, The sin against the holy Ghost: and therefore may, and ought boldly to use all the holy means, appointed of God to attain the assurance of salvation.  Scholar 
But to return to our former purpose, how cometh it to pass that the children of God fall into such grievous sins; grace by the holy Ghost being begun in them?  Mi. 
Because they nourish not the grace of God, 
Eph. 4.29 30.  but suffer the power of sin to overrule them.  Scholar 
After what manner do the degrees of sin grow upon the Elect?  Minist. 
First, the mind is blinded the will perverted, and the affections corrupted with the desire of the pleasures of sin. 2. The graces of the holy Spirit are quenched by the entertaining of worldly lusts. 3. The inward restraining grace being away, 
Rom. 7.22.23.  and so the heart defiled with uncleanness, the members of the body (which are now become the weapons of unrighteousness) having no power to resist, do yield and fulfil the will of the flesh.  Scholar. 
What may we learn from hence?  Minist. 

Rom. 7.7. 1. Thes. 5.22. jude. 23. Gen. 3.3. & 39.10.  First, to take good heed, and beware of the first motions of sin. Next, warily to entertain grace, both in flying all occasions of wickedness, and entertaining all holy exercises; thereby preventing hardness of heart, blindness of mind, and deadness of Spirit. Further, 
Rom. 7.24.25.  to have a continual battle against the vildness of our inward lusts. Lastly, although the flesh refuse to fight: yet to be constant, and never give over striving if it were but with one sigh unto God, from the sense and burden of corruption.  Scholar 
What is the disposition and state of the child of God, when he sinneth in the aforesaid manner?  Mini. 
He is senseless either of the joys which he once felt, 
Psal. 51. 10.11.1●.  or of the terrors wherewith his soul once was pierced, because he hath quenched the Spirit. Next, 
Reu. 3.1.2.3.4.  the love of sin prevaileth against that love which formerly he had of God. Then the heart is hardened; in which, although there abide a memory of wrath, yet there remaineth no terror to be as a bridle to curb and restrain sin. 
Reu. 3.15 16.19.  Further, there is a sluggish unwilling carelessness, in performance of all spiritual exercises: he hath then no pleasure in prayer, reading or hearing of the word, etc. Last of all, those small sins which before he made conscience of, he will neither account so much of them, nor of greater sins, as before he did of evil thoughts.  Scholar 
What is the cause hereof?  Minist. 
First, an inward desertion of the Spirit: Next, the tyranny of the flesh in the lusts of it.  Scho. 
What causeth the Spirit of God to withdraw himself?  Min. 

Ep. 4.30.  Sin and impenitency.  Scho. 
What maketh the affections to be thus vile?  Minister. 
First, a distaste of the means of Grace. 2. Pleasure in unrighteousness.  Scholar 
Doth the child of God sin as freely, and as senselessly, as the wicked and reprobate?  Min. 
Before he be called, he may.  Sc. 
But after effectual calling, will he sin as freely and loosely without conscience as the wicked?  Minist. 
As concerning the unrenewed part.  Sch. 
How is it possible that the child of God being effectually called, can fall, seeing he hath the Spirit of God.  Minist. 
By reason of the weakness of grace, and strength of corruption. 
Gal. 5.17  Then because the child of God suffereth the heart to go loose, 
Pro. 4.23.  without laying any imposition and burden upon the same, either of terror or inward strife, by holy exercises of the mind, or outward lawful employments of an ordinary calling.  Scho. 
What necessity is there of this burdening the heart.  Min. 
Because the heart is never idle, but in continual motion: 
Matt. 15.19. Gen. 6 5.  therefore when we overcome it not with good things (it being now bend unto all evil) or when in striving we are not equal unto it: It overcometh us, making us to fall shamefully.  Scholar 
Doth the child of God for all this sin so freely, that he escapeth in the mean time unchallenged?  Mini. 

Rom. 2.15  No, for in the time of his sinning, he hath a reproving accuser within him.  Scholar 
What in this doth the renewed part?  Minist. 
It will not suffer him to take his full swinge in him, but he is displeased with it: 
Esa. 30.21.  It admonisheth, but is not hard: It opposeth itself, but hath no force to control, command or restrain, but is overcome by the old floods of filthiness of the unrenewed part: And thus it lieth as it were smothered, drowned, & quenched: and so the Spirit cometh to be grieved.  Scholar. 
Now tell me if the child of God can fall after that he hath received great comfort?  Minist. 
He may, for Peter after that he was overshadowed on the Mount did fall grievously, denying and forswearing Christ. And also afterwards, when he had received a far greater measure of the Spirit, 
Gal. 2.13  did not only dissemble himself, but also drew Barnabas in the same hypocrisy.  Scholar. 
Can the child of God after that he hath been heavily cast down with terror fall again?  Minist. 
He may: so Ezechias, 
Isa. 39 ● 6. 1. Chr. 2 1.  after he had been greatly terrified, did fall; so did David in numbering the people.  Scholar. 
Why suffereth the Lords his Saints to fall thus?  Mini. 
First, to teach him that standeth to take heed lest he fall. Secondly, to show unto the Saints their own weakness. 
1. Cor. 10 12.  3. To teach them to entertain and cherish God carefully in their hearts. 4. To make his children earnest in begging the grace of sanctification (yea above the grace of feeling) that their election may be confirmed so much the surer unto them thereby.  Scho. 
Doth the Lord suffer his Saints after they have fallen, to sleep in sin?  Minist. 
Not always, but in the end he wakeneth them.  Scholar 
What is the first thing which God worketh in them at their wakening?  Minist. 

Gen. 42.21.22.  He worketh in them, first a sight: secondly, a sense of sin: lastly, a fear of punishment.  Sc. 
What manner of sight worketh he?  Minist. 

2. Chr. 34 27.28.  First, he letteth them see the heinousness of their sins in having offended so glorious, dreadful and terrible a Majesty. Then he aggravateth their sins so much the more, in that it was against the light of conscience and feeling, after their effectual calling: 
jer. 31.18 19  therefore the wrath of God to be so much the more incensed against their sin. Lastly, he showeth them to be guilty, and by their own confessions, 
Ezek. 36.31.  judge and condemn them to be worthy of hell fire.  Schl. 
What manner of sense is that the child of God hath being thus wakened? 
Psal. 88.2 3.4.5.6.7 8.   Min. 
First a sensible torment: Next, an absence of the holy Spirit, and his sin standing up betwixt him, and the mercy of God.  Scho. 
What manner of torment is that which he feeleth?  Min. 
The torture-racking conscience drawing him before God's tribunal, accusing, convicting, and condemning him, beginning to be a terrible executioner, in vexing and tossing the soul, with the intolerable sting of an unspeakable wrath.  Scholar 
What in the mean time doth the soul in such an estate?  Minist. 
It suffereth under intolerable weights and burdens, doubtings, 
Psal 88.15.16.  heavy and conflicting battles, not being able to find any issue. 
Psal. 3.4.   Scholar 
What manner of fear is that which the Child of God hath being wakened?  Minist. 

Psa 71.9. Psal. 143.7.  A fear of eternal rejection from God. Next, a fear that his effectual calling (which he once imagined to be good) was but counterfeit. Further, a fear that the holy Spirit will never come again either to comfort or sanctify him, in that measure he formerly enjoyed it. 
Psal. 51.11.  Lastly, a fear that either his sin will not be forgiven him: or at least will bring some great shame and punishment upon him.  Scho. 
In this estate what is the disposition of the Child of God towards sin?  Minist. 

job. 39.37.38. and 42.6.  He wisheth from the bottom of his heart he had not so sinned. Next, he hath indignation at sin, not so much for the torment he feeleth, as that he hath offended so good and gracious a God. Yea, he abhorreth himself for his sin.  Sch. 
What learn we from this manner of wakening of God's Saints?  Minist. 
First, that God will not suffer his children to sleep for ever in their sins. Next, that sin hath a most terrible, fearful countenance. Lastly, 
Gen. 42.22.  that though sin lurk for a while, and seem pleasant to the taste, yet it bringeth with it the extremest sorrow in the world: yea, if God but waken any for an evil thought, it proveth more fearful, than all the torments in the earth.  Scholar 
Which be the sins that trouble the child of God most?  Min. 
Those sins which he committeth after his effectual calling.  Scholar 
But, will the Lord suffer his children to lie still thus under terror and doubting?  Minist. 
No.  Scholar 
What, and how worketh he in his Saints, after that in this manner he hath beaten them down?  Minist. 

jer. 31.18 19 Ezek. 36.31. Za. 12.10 11.12.  First, he softeneth the heart in a bitter sorrow, in the abundance of the Spirit of prayer and mourning, to pour out the heart before him with many tears and strong cries. Next, by degrees in process of time, he poureth out, first a hope, than a sense and persuasion of the remission of sins: cleansing the soul from guiltiness, through his most precious blood, all-sufficient merits and satisfaction, being apprehended and applied by faith, which he then increaseth and strengtheneth to see and lay hold upon the promises of life. 
Psal. 143.8.9.10.11.  Then, hereupon he bringeth comfort, and more assured persuasion unto the soul, confirming and settling the weary and troubled heart with the spirit of peace. Lastly, he giveth the trembling soul a free access unto his countenance, 
Heb. 4.16. Rom. 8.15. Gal. 4.5.6  with boldness to draw near unto the Throne of Grace; and cry Abba, Father. So that mark how fearful it was before of his dreadful Majesty, and how it was perplexed in doubting of his love, it will now find him a thousand times more comfortable and more sweet in pouring out of his love; and the sense thereof, by the Spirit of adoption, and joy of the holy Ghost.  Sch. 
What fruits bringeth this forth.  Mini. 
In respect of God, the child of God will love him better than ever he did before. 
Psa. 116.1.2.3.4.5 6. etc.  The Lord will also be most precious in his eyes: and the promise will be as meat and drink unto the soul. Next, in regard of sin he will hate and abhor it more than ever he did, and will be very wary of the deceitfulness thereof, that it snare and entice him not in the like manner again. 
job. 42.6.  Further he will abhor himself in regard of sin, accounting of himself as of the most base and miserable wretch in the world. Lastly, he will labour instantly, 
job. 31.1.  in season and out of season, to make a covenant with the eyes, the tongue, and all the members of the body, watching also diligently over the heart and affections that, as in former times, they riot not in licentiousness.  Scholar 
Yet, I would know, whether one feeling the bitterness of his sin and mourning for the same, & having a sense of the forgiveness thereof, with a full purpose never to do so anymore by God's grace: if yet for all this, he can fall into the same sin again.  Minist. 
Yea certainly in some sort.  Schol 
How so.  Minist. 
First, because in men there is a predominant sin of natural inclination, which hath more power over a man, 
Heb. 12.1  than any other sin: which cleaveth as close unto him, as the skin of his body. This sin for the most part leadeth, and overruleth a man: well it may be that with much strife, sorrow, mourning, and with many tears he may obtain grace to see, hate, strive against it, 
Rom. 7.25.  and in part to slay it, but do what he can, he will hardly get it altogether abolished. Again, because Satan the cruel enemy of our salvation, still provoketh the child of God chiefly with the enticements of that overruling sin, working after this manner. First, he watcheth diligently for an opportunity to catch us, 
Lu. 22.31  when we are not upon our guard, or when (being careless) we think and forth ourselves that we have sufficiently overcome and mastered such a sin, and that we shall not be troubled therewith any more. Then, 
2. Co. 2.11  having thus at unawares surprised us (we being unarmed and not able to resist) his enticements (aided by our inward foes) re-enter into us again by degrees: so causing us to fall by little and little. For, first he casteth a fair smooth vail over the predominant sin of natural inclination, making it either (if it be possible) to appear no sin at all, 
Rom. 7.13  or at least to be but a small, light, trifling thing and not out of measure sinful as indeed it is: after which (frailty not being able to resist) the affections are defiled, inflamed and set a fire, with a love to the enticing object of seeming delight: which being done (the flesh and carnal reason now bearing sway) he never leaveth until he cause the Child of God to fall into the same sin again; unless the Lord by special Grace sustain him.  Scholar 
What moveth that cruel enemy to assault God's children in that terrible manner?  Minist. 
The hatred which he hath, first, against God, and then against man because of God. Next, because above all things he would gladliest have one to fall away, who hath obtained Grace: for this he thinketh is his glory, to disgrace the work of the holy Spirit in us; and to cause the name and holy religion of God to be blasphemed: As also that he may brag (if it were possible) of his victory over the power and grace of God. And further, because there is rooted in him an unsatiable desire of the destruction of all the creatures of God, 
2. Pet. 5.8  but especially of his Elect children.  Sc. 
What lesson ariseth from hence?  Minist. 
First, 
Psal. 97.10. Psal. 30.22.  to take no truce with sin, because this cruel enemy entereth unto the soul thereby: for dallying with sin is as it were a door for him to enter in us: the soul then being the place of his residence. 
La. 3.40.  2. To labour diligently and narrowly to find out all our sins: chiefly that predominant of natural inclination. 3. We must labour to be in a continual battle always with all our sins, giving them no rest, nay not so much as suffering an evil thought to enter into our mind with peace, but to suppress, pursue and crucify it presently, by lifting up the heart unto Christ, & striving against it Fourthly, to be sure that we repent us of all our sins, truly, as often, and so many as possibly we can remember, 
Psa. 32.5.  craving for those we cannot call to mind; and as our eyes are opened, by which we see more and more, to be sure we purge all out, conceal nothing from God: so making a clean conscience. 5. To be at a continual battle with all our evil affections, pressing them down with a continual remorse and sorrow, with faith in the obedience, merits, 
1. Cor. 16 13.  death and resurrection of Christ jesus. 6. To watch continually and beware that the strength of sin on a sudden inflame not so the powers of the soul, 
1. Cor. 16.13.  that they break out like fire in the whole man. 7. To be sure above all things we continue a most earnest constant fight against our predominant sin, being wary as we love our life and peace, that we suffer not the least motion thereof to enter in our souls, because this (above all other sins) is the traitor that will soon deceive us, under show of friendship. For if we suffer the thoughts thereof to encroach upon us, it will pass our power to restrain the same; until (to our extreme sorrow) it have burst forth in action. Further, to labour to fill the heart, both with the word, 
Rom. 7.11  and with a sense of our continual guiltiness, because we drink iniquity continually, 
Col. 3.17.  like unto water: endeavouring therefore to let the fear of God so possess the soul, as to terrify it from every little sin whatsoever, remembering also continually the excellency of that ever-glorious Crown prepared for all those, who with a true (though weak) endeavour (according to grace given) strive for the same, 
Heb. 12.1  with patience, running that race which is set before them, lest with the damned they burn in hell-fire for ever. 
Ps. 51.17 Rom. 7.18 19  Then, to labour with all our might to keep a broken and contrite heart, soft and humbled, not only for the evil we do, but also for that good we should have and do. Further, to be 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 mark what our disposition is before we pray, what comfort we have in prayer, and how we are disposed after prayer: when if we find no comfortable presence or sense of his love; we must look back unto our former actions since last we received comfort, viewing what jonas causeth this tempest: 
jon. 1.8.  which found, 
Tit. 2.13.  we then must never give over, until by a sound repentance we have purged the heart thereof. Lastly, to endeavour (whatsoever the world think) still to keep a sorrowful and lowly heart, 
Tit. 2.13.  longing for his blessed Majesty until he come: when we feel him present, blessing him for the same, and diligently retaining him by faith and a good conscience.  Scholar. 
Seeing the Lord hath all grace in his own hand, and both biddeth us be holy as he is holy, and hath power to make us holy: What is the cause that he suffereth his dear Saints to fall sometimes again and again into the same sins which they hate, being sorrowful for them, and desiring earnestly to leave them?  Minist. 
To exercise their faith and repentance, 
job. 42.6.  and humble them lest they should grow proud. To make them loathe this present life (in regard of sin) when they behold and feel themselves thus snared against their wills, 
Phil. 1.23  to long for that life where they shall never sin any more: but serve their God willingly, perfectly, and constantly for ever and ever.  Scholar 
May any one then conclude that he is under the eternal terror of God's wrath reprobated, when he feeleth an absence of God, a presence of sin after remorse and true for sorrow falling into the same sin again?  Minist. 
No.  Scholar 
In such an extremity, what must then uphold?  Minist. 
Three things. 1. To look unto that which God worketh in us: 2. To look diligently into the nature of God. 3. Unto the examples of the Saints.  Scholar 
What should be observed, concerning GOD'S working in us?  Minister. 
First, that seeing we consist of divers contrary parts, renewed and unrenewed; that there may be in the renewed a misliking of the evil, that we may say with Saint Paul: 
Rom. 7.15 Vers. 20.  It is no more we, but sin, which reigneth in us doing the evil. 
Vers. 19  So again, The thing which I hate, that do I, and the good thing which I would, that do I not. Next, we must be sure, that so often as we fall, we must immediately fly unto GOD by repentance, to obtain new remission and pardon, not delaying the time, lest ere we be aware, deadness and hardness of heart steal upon us, seeing he who is unfit to day, shall be less fit to morrow; remembering therewithal, lest Satan (who warcheth but an opportunity to drown the soul in perpetual sorrow) (suggest some lie or slander upon the truth of GOD: That the just man (as it is written) falleth seven times a day and riseth again: 
Pro. 24.16.  and that when a sinner repenteth him of his sins, from the bottom of his heart, 
Ezek. 133. Ezek. 18.21.  God will put away all his iniquities out of his sight. And further, that since he himself (the Lawmaker) in the Gospel hath commanded us, to forgive our brother not only seven times; but also seventy times, 
Luk. 17.3  a day; not to doubt (seeing he is the perfect pattern and fountain of mercy) but that he will put in practise his own commandment. Further, we must observe, whether the falling into sin, bringeth with it a new and more mortal hatred unto the same sin, with new exercises of faith; so that look how fast and often sin assaileth us, we be as busy labouring and thinking of new engines, with which we may resist, destroy, and expel the same; resolving by the grace of God never to give over, until we obtain victory over it: with a resolution to fight constantly against it, though GOD should humble us with such a cross until our last breath; here trying whether yet in this extreme sorrowful estate (we have a secret hope) with heavy, low, drowned, stolen sighs, that God will one day in his own good time relieve us; we in the mean time retaining a holy humble jealousy over ourselves: altogether relying upon GOD, and mourning as oft as we are able for strength against it: chiefly then, when we imagine all peace, the power and rage thereof being quite subdued. Then also, we must mark, if our love unto God maketh also our love unto Christ jesus to grow bold and violent; so that we run unto him with all our might, laying hold of him and his righteousness for our life, with a vehement love (grounded upon his nature) which will not be put back with whatsoever ever checks: 
Mat. 15.27. Cant. 8 1.2.  thus crying unto him continually for a sense and feeling of the remission of our sins (for those, unto whom much is forgiven, they love much) it being unto us a most sure token of forgiveness, when our souls are bound up with a secret sweet love unto Christ jesus. Lastly, we must take heed, and be sure, that we have this disposition in us, that because we have so often found God so exceeding good and merciful in forgiving us again and again, that (if it were possible) although there were no hell, yet for the love of God only, 
Psal. 26.3  we would abstain from sin and the occasions thereof.  Scholar 
What should we look to in the nature of God?  Min. 

1. joh. 4.16. joh. 3.16. Ezek. 36.22.  That he is mercy and love itself, and through love hath sent Christ to redeem us: and that he looketh not unto our unworthiness, but unto his own mercies. That as the pitiful Parents tender the good of their children in all chastisements: 
Psal. 103.13. Heb. 12.10.  so doth God in all these crosses, procure the good of his Saints. That there be more mercies in God, 
Psal. 145.8.9.  than sins in us. That as he is able to forgive us one sin, so is he able to forgive us many hundred thousand sins, 
Isa. 1.18. Luk. 17.3.4.  even so often as he giveth unto us faith and repentance. For the Lord never bestoweth these graces upon any, whom he also therewith forgiveth not.  Scholar 
What should we have regard unto, in the examples of the Saints?  Minist. 
First, look how they have fallen after grace obtained. 2. Consider how God hath freely forgiven them. 3. Consider that they not only obtained mercy for themselves, but that they also might be the examples of the mercy of God unto others. Paul, he obtained mercy, that jesus Christ might show upon him all long-suffering, 
1. Tim. 1.16.  for an example unto all such who should in time to come believe unto eternal life. And Abraham, 
Rom. 4.23 24.  his faith was counted unto him for righteousness; & it is written, not for him only, but also for us who believe in him, who raised up jesus our Lord from the dead.  
FINIS.   

A Prayer for the Distressed.  
O Most mighty, most glorious, eternal, just, holy, omnipotent, allseeing, and everliving God, who art full of terrible Majesty in all thy works, just in all thy judgements, yet most of all wonderful in thy Christ: Since now it hath been thy blessed will to send unto thy poor distressed servants this weak help, how to know, shun, and judge of thy wrath: Be graciously pleased also by the bowels of all thy tender mercies in thy Christ, to give a blessing unto the same, accompanying it with the powerful working of thy marvelous Spirit: that thereby it may be able to minister a word in due time to their weary souls, effecting that for which thou hast sent it. And for the glory of thy Names sake, so remove thou the darkness, blindness, ignorance, obstinacy and terrors of their mind, eyes, understanding, will, and conscience; that the abused powers of their souls, may no more be stayed by any deluding fancies, from effecting their proper functions: To effect which, O be pleased thou boundless bottomless Ocean of mercy, for jesus sake to remove from before them that vail which is drawn before, and spread over all flesh, that they may see and judge of things invisible: thus attaining to have a good conceit of thee their most gracious and loving God. O, since all Nations are as nothing before thee, and in that they are, it is because thou callest things that are not, as though they were, (thus causing them to be) therefore but call thou them, which in their own eyes and feeling are not, and they shall presently be somewhat: for so long as their abused fancies present thee unto them as their enemy, persuading themselves not to belong unto thy decree, what can they do but run away from thee? Therefore for thy mercy's sake in redemption, pass thou by all their transgressions, only looking through the all-sufficient merits of thy well-beloved Son upon them, that thus their sins may not stay thy mercies. And give them willing hearts to come unto the place where thy honour dwelleth: that in thy good time the means may so soften their hard hearts (by thy mighty assisting power) that they may attain unto the Spirit of mourning and compassion, thus teaching them to lay hold upon Christ (that Altar of refuge) for their life. And since Faith and Repentance are thy gift; give unto them these graces for thy Christ's sake, that so confessing their sins, they may call unto thee for mercy, thy mercy by repentance; thus giving them assurance of remission of sins, that so remission of sins may give them assurance of salvation. And for those who lie now as thunder-beaten under the terror of thy wrath: O look upon them also in the multitude of tender compassion: hear them now speedily, when their spirit faileth, put their tears in thy bottle, and secretly comfort them with thy choice consolations, giving them a lively hope in expectation of their joyful deliverance. In the mean time persuade their souls that they are thine, that fury is not in thee, that all these things shall work together for the best unto them. And, good Lord, so temper thou the severity of thy justice and terrors of their consciences, that as thou castest them down with the one hand, so thou wouldst raise & hold them up by the other: as thou showest unto them the threatenings due unto their sins (and thereby the exacting rigour of thy justice) so open their eyes to see thy manifold free promises in Christ jesus; that they may apply the merits and virtue of his obedience, death, passion and blood, unto their trembling souls. Oh, as thou art mighty to save, so show thy mighty power in confounding all their enemies; in wrath remembering mercy. And grant unto them for thy Christ's sake, grace to be truly humbled under thy mighty hand, and draw near unto thee, that thou mayest raise them up in thy good time: Until which time, give them patience, hope, faith in thy promises, the Spirit of prayer, many comforters; and in the multitude of thy exceeding mercies, accept of their faint and weak groans, sighs, desires, wishes and prayers, giving a blessing unto all their endeavours. And good Lord, of thy most exceeding rich mercies, for Christ's sake, confound Satan and all his suggestions in any of these thy children, by thy mighty and unresistible power: & though thou suffer him to tempt, yet let him never overcome them. But discover thou the Tempter in his colours, that so (discerning him to be the Father of liars) they may no more believe his suggestions. And teach them all so to believe thee in thy word (using the means of their salvation) that in thy goodtime, they may find peace of conscience, and joy in the holy Ghost. And good Lord, because, if thou present thyself unto them as a consuming fire, no creature dare approach the mount of thy Holiness: O put off thy glittering sword for a while, and arm thee with all thy attributes of mercy, that so these poor souls may with boldness draw near unto thy Throne, so confessing their misery, and giving thee praise of thy glory, that thou mayest restore unto them their peace. And blessed Lord, although thou come not until the fourth watch, yet come at last, and suffer them never to depart this life, until thou say unto their souls, that thou art their everlasting salvation. And in the mean time, although thou come not so soon as they call: yet until thou come, (lest Satan deceive them) overthrow, aiminish, and delay all his fiery temptations, that even by this they may know thou favourest them, because this their enemy doth not triumph against them. And when thy good time shall be, though now (in their sight sense and feeling) thou seem to tear and rend the mountains before thee, in such terror, as though thou either wert bend to destroy, or hadst never loved them: yet appear thou (for thy Christ's sake) at last in that still and soft voice, wherein thou usest to speak peace unto thy children: so comforting them according to the days, wherein thou had afflicted them: that thus both the one and the other (yea all of them) may glorify thy great name much more, by their conversion and consolation, than ever formerly they dishonoured thee, in the time of their sins, temptations, and former ignorance; And that only for jesus Christ's sake thy dear Son, in whom alone thou art well pleased: To whom with thee and thy blessed spirit, be all honour, glory, power, praise, might, and dominion, world without end, for ever and ever, Amen.