CHAP. I.

INfinite and intolera­ble for the time, seeme the extremi­ties of a troubled and distressed mind, that is throughly humbled and aba­sed, by reason of sinne: In so much, that were it possible, that all temporall griefes [Page 2]whatsoeuer, and paines arising from bo­dily diseases, No tem­porall griefes, like the distresses of a trou­bled con­science. might or could bee heaped vpon one and the selfe same person, yet would they bee found too light to weigh in the ballance with these per­plexed agonies. For as all riuers runne into the sea, and as the man that is in­debted, if once hee fall into pouerty, is so farre from comfort, that hee hath all his creditors ready to tread and presse him downe, neuer ceasing vntill they haue brought him to the Gaole and pri­son: So likewise is the troubled minde, A trou­bled mind is a recep­tacle for all griefes. a receptacle for all griefes, the enemies ther­of, viz. Sinne, Sathan, Death and Hell, are continually rushing in vpon it, and triumphing ouer it, writ vpon writ, to attach this silly troubled conscience, and by force and violence to draw it to the seat of Iudgement. The multitude of sinnes doe amaze it, and the intolera­ble weight of iudgement, and of the an­ger of God, doe continually affright it. Within, nothing but a most infinite masse and confused Chaos of despairing thoughts, and without, euery obiect is so terrible and full of feares, that all things [Page 3]seeme to haue ioyned hands, and giuen consent to increase his griefes, and adde vnto his woes and miseries. Great (no doubt) was the griefe of the wife of Phineas, who hearing that the Arke of God was taken, 1. Sam. 4. Ely her father in law was dead, and Phineas her husband slaine, with extremity of anguish fell in trauell, and in her paines deceased. And how was Dauid perplexed, when hea­ring of the death of Absolon, 2. Sam. 18.33. hee with­drew himselfe into his chamber, how­ling out, weeping and saying, O my sonne Absolon, my sonne, my sonne Absolon, would to God I had died for thee, O Absolon, my sonne, my sonne? But alas, what is the wife of Phineas? and who is Dauid, that they should bee set forth as patternes to expresse this agony and di­stresse of a troubled soule? The losses from whence these sorrowes of Phineas his wife, and King Dauid did rise, are farre inferiour: and how is it then possi­ble that their dolors should bee equall? It is not the losse of the Arke of God, that troubleth them; but the losse of heauen, and of all the ioyes prepared for [Page 4]Gods elect children: Not the death of Ely, but the departure of God himselfe, in whose presence is the fulnesse of ioy, Psal. 16.11. and at whose right hand are pleasures for euer­more. They see him frowne, which was sometime fauourable, him terrible, from whom they receiued comfort, and him a Iudge, who sometime was a louing Fa­ther. It is not the death of Phineas an earthly husband, but the losse of Christ the Spirituall Spouse, euen that Iesus which saueth his people from their sinnes, and is the onely Mediator betwixt God and Man. Neither is it the death of Absolon a sonne, but of a soule, then the which, what can be to a man more precious? No maruell then if it sometime fare with these, as it doth with persons lunatike. For what is it, that the terror of Gods e­ternall wrath and iudgement (except Gods Spirit doe assist) cannot put out of frame and order? 1. Reg. 21. How was Ahab humbled, when he heard the iudgements of God denounced by the Prophet Eliah? Dan. 5.6. How did Belshazzar quake and tremble, when hee saw the handwriting on the wall? his countenance was chan­ged, [Page 5]his thoughts troubled him, so that the ioynts of his loynes were loosed, and his knees smote one against another. How was Foelix terrified, Act. 24.26. euen with the hea­ring of Paul disputing of righteousnesse, and temperance, and the iudgement to come? And how was Iudas the traytor also distressed in minde, when in despaire most desperately hee hanged himselfe? Let it not seeme maruellous vnto you, that I thus couple the disquieted soule, with those, who in the Scriptures haue beene accompted castawaies. For du­ring these extremities, it doth no better iudge and esteeme of it selfe. For the time, it seemeth to bee in his owne con­ceit and iudgement, no better then a reprobate, one alienated and exiled from grace, a fire-brand of Hell, and fuell appointed to destruction. Inso­much that oftentimes hee cryeth out in most lamentable and wofull manner, that he is nothing else but a damned crea­ture: Nay with some, and that full of this malady, doth grow so extreme and terrible, that their soule chuseth rather to bee strangled, Job 7.15. then to bee in their bones: [Page 6]whose griefe seemeth by so much the more desperate and fearefull, by how much more for the time they seeme to be depriued of comfort. One trou­bled with the consi­deration of his sin, compared to a sicke man. For as it is with the sicke man, that is euen at deaths doore, and brought (as it were) to the edge of the graue, his weake stomake is neither able to receiue nor retaine the food ministred vnto him, but either it ri­seth at the sight thereof, as ready to re­fuse it: or else hauing receiued it, casteth it vp againe, as altogether vnable to di­gest it: Euen so it is with the soule that is sicke with sinne, set before it out of the Word of God, the Food of eternall life, ei­ther his stomake riseth at it, and will not receiue it, saying that these things apper­taine not to him; Or else if he heare thee, for a time as seeming to haue receiued it into the bowels of his soule, yet not long, but the stomake of his soule be­ginneth againe to wamble in him, and the courses of his despairing thoughts returning vnto their sit againe, hee is oftentimes more distressed then before, and in fine vomiteth it vp againe, and falleth to his wonted agonies. So that as [Page 7]it is with the man that is wounded, And to one that hath some wound or impo­stume, &c. or hath a sore impostume (though he be in great extremity) is so fearefull to haue his ma­lady to be touched, that if the Chyrur­geon doe but mooue his hand vnto it, though with intent to ease & cure him: yet he draweth backe and cryeth out, Mat. 8.28. chu­sing rather to continue in his griefe, then to let his sore be launced; And, And to the two possessed with De­uils that our Saui­our cured. as it was with the two possessed with De­uils, of whom wee read in the Gospell, that when Iesus came neere vnto them, they cryed out, not tolerating that hee should approch vnto them: So he that thus is wounded and infected with the botch of sinne, if a man goe about to ap­ply some thing to heale his sores, and cure his corrupted maladies, will crie out, Oh hee cannot beare it, hee fleeth from it. Offer Christ vnto him, and pre­sent vnto him Iesus ready to deliuer him, and rid him from the hands of sin and Sathan, he cannot tolerate to looke vpon him, then hee cryeth out as one possessed, Who art thou? and, Verse 29. What haue I to doe with thee. O Iesus, the Sonne of the liuing God? art thou come to torment mee [Page 8]before the time? Speake vnto him of mercy, He is not for the time capa­ble of comfort. and tell him of the sweet balsa­mum & oyle of grace, lay before him the couenants of compassion, and preach vnto him of that sweet confection and soueraigne medicine of the blood of Christ, to heale the sting, and close vp the festered wounds of sinne; this is to trouble the sore, and to renew the griefe. Out of this floure hee sucketh poyson: this maketh his Byle to runne, and this forceth his wounds to gape more wide. For his despairing heart, not tolerating to apply these comforts to it selfe, maketh them an occasion of further torments. Oh (saith hee) indeede these and these are the ioyes that appertaine to the righ­teous; thus and thus should I haue had ease, and found comfort vnto my soule, had I beene one of Gods Elect, and had my portion beene amongst his chosen: but I, alas, a miserable, sinfull, and con­demned creature, am cast from the com­fortable presence of my God, and depri­ued of all his mercies. Tell him of iudge­ment; this is intolerable, it maketh his soule that is already weake and weari­some, [Page 9]to shudder and shake in pieces, it stretcheth him vpon the rack of all extre­mities, it pierceth as a sword, into his di­stressed heart, and as a violent fire, it ve­hemently burneth in his bowels. Then sighing out his sorrow, and roaring out the extremities of his griefe and miseries, as though already hee felt the horror of the hand of God, and the dreggs of wrath and anger to haue begun to drop vpon him, hee seemeth to himselfe as one abased vnto hell, & past all recouery. Heereupon often also hee breaketh out into these and such like outcries, His out­cries and wofull com­plaints. and wofull complaints and groanings: How sinfull a wretch, and cursed a caytiff am I? How carelesly haue I liued? and how dissolutely haue I spent my time? Had I beene but a beast of the field, then had my case beene better; for then together with my life, my miseries should haue had an end: then should I haue perished and beene at rest; then should my daies of trouble haue had a dated time, and the yeeres of griefe would soone haue been expired. Then should I not thus haue been a marke for God to shoot at, and a [Page 10]butt wherein to sticke his arrowes of displeasure. Then should I not haue beene terrified with the feare of Iudge­ment, nor haue felt the burthen of my sinnes irremissable, thus pressing mee downe to the pit of hell. Cursed bee the time wherein I first was borne, and the houre wherein first I saw the light; let darknesse couer it as a curtaine, let the sunne withdraw his light; fill it with abundance of terrors, and let the sha­dow of death rest vpon it. Woe, woe is me that euer I was borne! why was I brought out of the wombe? and why perished I not, that no eye had seene me? why was I not so as though I had not been? And why was I not brought from the wombe to the graue? Cursed euer and before I was, ordained vnto wrath, borne in iniquity, liuing in hypocri­sie, dying in misery, and damned for euer.

But why doe I thus striue to open and vnfold the greatnesse of these extre­mities? For were their griefe weighed, and their miseries layd together in the ballance, it would bee heauier then the sand of the sea.

Were I able to conceiue them, as o­thers sometime feele them, and to thinke them, as others often finde them in themselues, yet could I neuer sufficient­ly describe them. Well I may in some sort touch them, but they onely can sound the depth, and reach the bottom of these extremities, which haue some­times tasted, and in some measure felt the bitternesse of this gall and worme­wood.

Notwithstanding, as by the outward appearance of the wound, the inward paines may bee coniectured, and by the externall strugglings, we may ghesse the internall conflicts: The great­nesse of these ex­tremities discerned in part by the effects so likewise by the effects that come from the sorrow of sinne appearing outwardly in the body, we may in some sort learne how great that griefe and anguish is, that possesseth the heart within. For besides the plaints before set downe, he oftentimes bedew­eth his face with teares and weeping: The body also oftentimes waxeth leane and wan, fretteth away and wasteth, as pained with some grieuous and consu­ming sicknesse; not vnlike (as touching [Page 12]the outward appearance) to those pangs which Dauid, a man after Gods owne heart, did feele in himselfe, crying out and saying, Psal. 6.6. Psal. 38.3. I fainted in my mourning, Psal. 6.6. There is nothing sound in my flesh, because of thine anger, neither is there rest in my bones, by reason of my sinnes. My reines are full of burning, 7 and there is nothing sound in my flesh; I am weakned and sore broken, I reare for the very griefe of mine heart. 10 And againe, My heart panteth, my strength faileth mee, and the light of mine eyes, euen they are not mine owne.

CHAP. II.

THe causes of these griefes, 1 Cause, some in­considerately haue referred vnto melancholy: Is the sight of sinne. wheras indeed it is nothing else but sinne. For experience teacheth, that this is a passion happening often­times to those, which by the disposi­tion [Page 13]of their bodies, are for the most part free from melancholy, though ma­ny times, I also grant, that melancholy pastions are ioyned and doe concurre with it. Was it melancholy, thinke you, Mat. 26.75. that made Peter so suddenly to single out himselfe from the rabble of the high Priests seruants, and sobbing full of heauinesse, to vtter out the bitternesse of his griefe with teares? Shall we thinke of Dauid, that when hee was taken and troubled with like perplexities, that the same did proceed and come of me­lancholy? Nay, the Prophet confesseth and telleth vs plainely, that it was sinne, Psal. 38.3. Psal. 51.3. And therefore prayeth earnestly vnto the Lord, Psal. 38.3. Psal. 51.9. to hide his face from his sinnes, and to put away all the iniquities of him, the same Pro­phet Dauid, Psal. 51.9. This, I meane this sinne, is it that maketh the heart to mourne, and the inward parts to fret and burne with griefe. This is it that cau­seth the broken soule to breathe out so many sighing plaints, and to bee ready to swound and burst in sunder with so many fearfull and despairing thoughts. [Page 14]For while hee sitteth so seuere a Iudge vpon himselfe, and while hee prieth so narrowly, nay, too too narrowly into the disordered course and manner of his life, laying the triall of his deeds to the touch-stone of the Law of God, and weighing altogether in the balance with God, his denounced iudgements: hee thinketh euery word a sentence, euery threat a thraue of iudgements, and euery period to containe in it an exceeding masse and hell of miseries and woes. This pricketh his heart in such sort, that hee knoweth not what to doe, and maketh him to cry with Paul (though not with the like hope) O wretched man that I am, Rom. 7.24. who shall deliuer me from this body of sinne and death?

Vnto this sight of sinne is added the weaknesse, 2. The se­cond cause is the weak­nesse or want of faith. and many times the want of faith. For when they see and remem­ber the sweet and comfortable promises of grace and mercy, contained in the Gospell, when they call to minde that precious medicine, and soueraigne con­fection of the bloud of Christ, able to heale vp the most pestilent sores, and to [Page 15]cure the most contagious and deadly wounds of sinne: And withall looking into themselues, and finding there a de­fect and want to receiue, and apply the same vnto themselues, be they neuer so sweet and precious, because they haue not faith, which is the onely hand to retaine and hold them; they are more distressed, and affrighted, then if they neuer heard or thought vpon them. Insomuch, that as Satan is ready, al­wayes to cast something in their way, thereby to further them in the way of desperation: so are they as ready, so soone as it shall bee offered, to catch it, and accept it at his hands. And there­fore, neuer thinking of Gods order and course of calling, which is in some soo­ner, in some later, and not alike in all, because they feele not the present wor­king of the Spirit within them, and the pulse of faith, to moue and beat in their hearts; they sticke not peremptorily, and without exception to conclude vpon themselues, saying, I haue no faith, I cannot beleeue, and therefore I cannot be saued, my sins cannot be pardo­ned, [Page 16]I am but a reprobate and a damned castaway. So that this motion is not onely found in such as haue an vtter defect and want of faith: but also often­times in those which haue a faith, who although (as I haue sayd) they haue a faith in deede, yet it is but a weake and a faint faith, and such an one, as for infir­mity is not able to mooue and stirre it selfe.

For as the man that is in a swound, Such whose faith is weake, compared to a man in a swound. or he whose parts are benummed with some extreme cold, or sudden stroke, though there bee a life still remaining in them: yet such is their infirmity, that they seeme as dead, and are vnable to performe the functions that belong vn­to a liuing body: euen so this faith, though in truth it be a faith, and hath a life in it, yet it is so benummed with the chilling cold of sinne, and astonied with the stroke of our naturall imper­fections, that it seemeth to bee dead, and vtterly voyd of vitall motion. So that sinne, vnto this weake and wauering soule, is euen as meat is oftentimes to him that surfeteth. Hee eateth it with [Page 17]delight, and taketh pleasure in it: yet when his stomake commeth to digest and worke vpon it, the strength of na­ture, beeing not able to ouercome the abundance of vnconcocted humors, the whole body is sicke and weakened in euery part and facultie: So the soule that is glutted and somewhat ouerlaid with sinne, though concerning the out­ward man, hee tooke delight and plea­sure in it, yet when it commeth to be receiued into the inward man and sto­make of his soule, (that is) when by due meditation he beginneth to worke and chewe vpon it; such is the want of spirituall heat, and such is the weake­nesse of his faith, that being not able to suppresse the surcharging terrours of wrath and iudgement that proceed there-from, by reason of the Law of God, hee beginneth many times to bee sicke with sorrow, then the heart is troubled, and euery part beginneth to droope and faint, by reason of this despayring cruditie and sinfull sicknes of the soule.

For proofe hereof, wee haue diuers [Page 18] examples in the Booke of God. Faith not at al times alike strōg in the wor­thiest of the Saints. Psal. 38. Dauid, no doubt, had a faith, yet such somtimes was the weakenes of it, that when hee came to the ruminating and remem­brance of his sinnes, he fell into great extremities, as it appeareth in the thirtie eight Psalme. Peter also had a faith, and yet when by weaknesse and frailetie, hee had so lyed, sworne & forsworne him­selfe, against his Master, how bitterly was he perplexed within himselfe? And Paul, a sanctified and selected vessell, when he considered the doubtfull con­flict betwixt the law of his members and of his minde, and seeing how hee was led captiue vnto sinne, his faith so much relented, that standing as one amazed, not knowing what to doe, hee cryed out, Rom. 7.24. Oh wretched man that I am, who shall deliuer me from the body of this death? Now if the case were thus with these persons, & many other such, which were so highly in the fauour of God, so famous in the Church, and indued with such an extraordinary measure and gift of faith, (as otherwise by their doings appeareth) that sometime the excee­ding [Page 19] surges of their faith, did fall vnto so low an ebbe in the sight of sinne: How can the weakeling chuse but bee greatly cumbred & distressed, through the weaknesse and imperfection of his faith?

The which sort of men, Strong Christians do seldom grow to so great ex­tremities as weake, but their minds are much dis­ordered and dis­quicted. though they doe not alwayes grow to such extremi­ties, as did the former, which through want of faith would peremptorily con­clude their owne damnation: yet is their minde for the most part disordered and out of frame, hauing continually some wauering thoughts within them, which continually vexe and wring their soules. For though when they see, and know their sinnes, the fumes of their smoking faith not vtterly extinct, ascending vp, wil not seffer them to say, without exception, that they are cast­awaies: yet can they not, on the other side, for the time be certified and assured of their life and safety, but stand as doubtfull and in suspence betwixt them both. Which their wauering doubtful­nesse, by how much they consider it to bee contrary and repugnant vnto Faith; [Page 20]by so much they are the more in minde troubled and distressed. Insomuch that many times, they are the rather giuen to iudge the worst of themselues: And the suspition of death and condemnaetion seemeth vtterly to quell and ouercome the hope of life and saluation. In which estate, if happely, at any time they fall to exact censuring and iudging of their liues, according to the precise rule and Iustice of the Law of God: it is a matter of no great difficultie to lead them on, from step to step, to the fur­thest point of Christian extremities. I call them Christian extremities, not for that it doth beseeme the profession of a Christian thus to doubt, which is onely stayed in truth of Faith: But I therefore call them Christian, because they are such as may be had, without the losse of Christ, and finally fall from grace, farre in very deed differing from the vnrecouerable estates of reprobates: because that these extremities notwith­standing, a man may still bee a vessell of mercie, the chosen seruant of God, and an vndoubted Christian.

The third thing which thus fretteth and disturbeth the broken Conscience, 3 The third cause is, the want and weak­nes of re­pentance. is the want and weaknesse of repentance, when as either it findeth not in it selfe, such a lothing and detestation of sinne as is required: or such a readinesse and willingnesse vnto vertue and godlinesse as hee would and wisheth. For whiles such an one looketh vpon the weake­nes of his nature, that is inclined to sinne, Rom. 7.23. while hee seeth the Law of his members, much rebelling, and oftentimes preuailing against the Law of his minde: And while hee considereth himselfe to be backward vnto Prayer, and other such godly exercises, as may tend to the seruice and honour of God: Or, at least, not to haue so great delight and plea­sure in them as is required, and as often­times he findeth and seeth to haue been in other the true seruants of God: then not onely in regard of his sinnes, and sinfull life already passed, but also in consideration of this his present state, he groweth to a great mislike, and seuere censuring of himselfe.

And thus, or in some such like sort [Page 22]he reasoneth within himselfe, saying; If I were the Child of God, The weake Christians manner of accusing and con­demning himselfe. if I were one of his seruants, had I tasted of his Spirit, which is the earnest penny of salutation; then surely I should finde my selfe more affected and better minded vnto goodnes, I should then be repen­tant for my sinnes, and lothe and de­test my former wickednes, I should then more delight in goodnes and godlinesse then I doe. But now (alas) I see I am a silly and sinfull castaway, in whom abideth no goodnes, and there­fore I am an enemy to God, and repro­bated from grace and mercy. Thus whether they consider their life past, or present, view and behold them­selues either within or without, still Satan, that subtill Serpent and roaring Lyon, is ready to trumpe something in their way, whereby to make them stumble and fall. Weake Christians resembled to little children, or men weakened by sicknes. By which his doings, no maruell though many times hee much preuaileth.

Now these weake Christians are like the little child that hath learned but of late to goe, or resemble those, that [Page 23]haue beene greatly weakened with some continuall and excessiue sicknes, who being newly come abroad, by reason of their great infirmitie are not able to make a stedfast step, but are ready to stumble in the plainest path: So these either babes in faith, and such as are but newly entered to walke in Christ, or else weakened greatly with the continu­all and dangerous assaults of sinne and Satan, are not able to ouerstryde these stumbling blockes of temptations, which by the enemie are continually cast in their way.

CHAP. III.

BEsides the aforesaid principall and inherent causes, Other meanes whereby the extre­mities of a troubled Consci­ence are increased. there are also some outward and assistant motiues, to the furtherance of these extremities, as po­uertie, miserie, bodily sicknesse, enemies, losse of friends, euill successe in matters [Page 24]and affaires pertaining to the world and such like. For as he that hath a grieuous sore or swelling, is pained with euery touch and externall handling, yet the principall cause of both are the corrupted humours that are within: Euen so these outward accidents in the world, that come vnto them, may make this inward griefe of conference to throb and byte the more, and yet the former causes are, as it were, the rcot and fountaine from whence it chiefely commeth. For let the sight and horrour of their sinnes be remooued from them, let them haue a liuely faith to worke within them, and let them see and feele the worke of true repentance, and fruits of regeneration to haue settled & taken root within them, and then bee their pouertie neuer so great, their miseries neuer so many, their extremities neuer so insinite: yet they can brooke them all with patience, and passe them ouer in peace of conscience, sleeping euen in quietnesse and safety, as it were with Ionas in the sides of the ship, in the middest of most turbulent and raging tempests. But if these bee [Page 25]wanting, then euery one of the afore­named accidents, is as a Riuer continu­ally streaming in, to the increase & fúr­therance of their griefe and miseries: And that after a double sort. For eyther they are precedent and going before the sight of sinne: or else subsequent and fol­lowing after it.

1 In the first manner, that is, as they be forerunners and precedent, Precedent accidents causing griefe. they be as mo­tiue meanes to the breeding and bring­ing forth of the former extremities. For as when we feele any part about vs, in our bodies, to be sicke and out of order, we straightway haue recourse and run to the help of physicke, that thereby we may see and know, what the state and constitution of our body is: so likewise, if at any time wee finde our selues af­flicted and crossed with any sinister e­uents, that is, either infirmitie of body, losse of friends, losse of goods, or any such like; it maketh vs to looke and pry into our selues, and presenteth our sinnes, and mustereth them, as it were in our sight and memory, which while the weakeling in faith doth too intentiue­ly [Page 26]weigh and thinke vpon, he is pressed downe, being vtterly broken and ama­zed vnder the heauy and intolerable burden of his transgressions. 2. Chron. 33.12. Exam­ple hereof we haue in Manasses, who by afflictions and miseries was brought to the sight and knowledgement of his sinnes and wickednesses. In like man­ner Dauid also, sometimes by bodily sicknesse and infirmitie; sometimes by molestation of his Aduersaries, and som­time by the treachery of his dissembling Friends, was brought to the considera­tion and inward mourning vnder the horrour of his sinnes, as may bee easily gathered out of the sixt, the thirty one, and the thirty eight Psalmes at large.

2 Secondly, these externall accidents attend vpon the troubled conscience, Subse­quent ac­cidents in­creasing griefe. as sequents following vpon the same. And in this sort they concurre and come as helpes and furtherances to to the increase and setting forwards of the inward griefe already begunne and hatched in the brest of the broken-hear­ted Christian. For as the Spyder, out of what flower so cuer he sucketh nourish­ment, [Page 27]be it neuer so sweet and precious, conuerteth all to poyson: So hee which thus despaireth vnder sinne, vvhat things soeuer come vnto him, although in themselues neuer so great Argu­ments of the loue of God, if they were rightly construed; yet hee turneth all another way, and applyeth them to the worst that may be.

And herevpon it is, They turn all to the worst a­gainst thē ­selues. that they can read or heare of no place of Scripture, wherein the flourishing estate of Gods children is described, but straightway they beginne to gather vpon it. Lo, say they, thus and thus the Lord hath pro­mised, that it shalbe with the righteous, thus they shall prosper and flourish which are his seruants and beloued of him: and therefore I see and know that I am none of his. If contrariwise they heare of any of the vngodly, that haue beene punished and afflicted for their sinnes, or of any threatnings denoun­ced against the wicked, they are readie straightway to thrust themselues into the number of such vngodly ones, and bold to affirme those denounced [Page 28]plagues to bee due vnto them. Thus (alas) these poore soules are dim-sigh­ted, as was Father Isaac; and therefore they thinke, if Iacob be but onely clad with Esau's garment, that surely & out of all question he must be Esau. And because that God maketh them, in some measure, to taste of his correcting hand, and that sometimes euen in those things, which hee threateneth and denounceth against the wicked, that therefore out of question, they are in the number of those that are repro­bated and reiected of him. A slender reason (doubtlesse) to perswade (as by God his grace shall after appeare) but a farre more subtill Satan, that by such wyly practices seeketh to subuert and ouerthrow the simple.

CHAP. IIII.

AS wee haue hitherto found the agonies to be so great, and the cau­ses [Page 29]to bee so diuers and different, from whence proceedeth the griefe and an­guish of a distressed soule: so let vs now likewise see what simples wee can finde in the Garden of our God, which is the Scriptures, and what suppling and sweet confection is to bee had in the store-house and treasurie of his eternall grace and mercy, to heale the sores, and to close vp the gasping wounds of these festered and corrupted maladies.

Wherein first we must consider, Disquiet of consci­ence ari­sing from sinne, be­fore it be cōmitted. that the disquiet of conscience, arising from sinne, falleth out either before or after the sinne committed. Before, as when Satan tempteth and perswadeth vnto a­ny great and notorious sinne, whereat the very conscience doth shake and tremble, as Adultery, Fornitation, Murther of our selues, or of some other our dearest and neerest friends. For these temptati­ons haue befalne many, but yet in di­uers sorts.

For to some they haue falne mediate­ly, Temptati­ons befal­ling some mediately. by the interposing some things be­fore, whereby a man may be allured to committing of such sinne. As vnto [Page 30] Adultery and Fornication, there is many times the sight of some thing that may allure vnto lust.

In murder the consideration of some precedent iniury, &c. And sometime they fall immediately, Others, immedi­ately. when Satan with­out these things vseth an immediate temptation to the very act it selfe, and therefore oftentimes hee dealeth with many (as I haue found by experience) to murther and make away themselues, their dearest and neerest friends, ha­uing no cause at all of iniury to moue and incite them vnto it. Which later sort is the more terrible and full of feare and quaking agonies; by how much it findeth nothing but onely the ter­rour and vgly shape of sinne to con­template, and for the strangenes there­of might seeme a thing impossible to befall any, were it not, that the age and time wherein wee liue, had mini­stred vnto vs many fearefull and la­mentable experiences hereof. In the first it is not so: For they for the most part, looking vpon the mediate in­citements, whiles the violence of their [Page 31]corrupted nature doth carry & driue them on, as a mighty tempest, and like a raging streame, they seeme for the pre­sent to feele no touch at all of the ter­rour of their sinne and wickednes. And yet in this kinde of temptation, I must needs grant, that there are many that finde no little horrour and disquiet in themselues. These are such, as for the most part haue striuen and laboured heretofore against the same sinne: but now finding the same corruption more stirring in them, and little or nothing qualified, (against which notwithstan­ding they haue often laboured through long and earnest suits) it breedeth no small disquietnesse in their doubtfull soules. Against these two sorts of as­saults, being so like of nature, as being onely differing in the manner of the temptation, and measure of their griefe and trouble, one and the selfe-same re­medy will serue indifferently to bee ap­plied: Intending withall by the way, for further satisfaction of either part, to interpose such seuerall exceptions as eyther of them may alledge, in respect [Page 32]of some proper and peculiar circum­stance arising in the manner, time, course, and measure of the assaults.

First therefore, The af­flicted are to consi­der, with whom they haue to deale, to wit, Satan. whosoeuer thou art, that art thus afflicted, thou must re­member, with whom thou hast to deale, and that is Satan. Secondly, where; and that is in the World. As for Satan that thus doth sollicit and tempt thee vnto sinne, it cannot seeme strange vnto thee, if thou well consider it; for hee was neuer, either negligent or shamefaced in his businesse, were it neuer so bad and impious, which he taketh in hand. Hee doth know his time is but short, and therefore he bestirreth himselfe the more. Hee seeth that vertue and god­linesse stand not with his gaine: but wickednesse and sinne is that which is most sutable to his profession. He is, and alwayes was, and shall be enemy to Christ and his Kingdome; knowing that where Christ hath the soucraintie, he must suffer exile. And therefore as he tendereth his state & kingdom, so he wil be euer careful to erect & set vp that shall be most aduantage for the same.

Againe, And like­wise where they are, to wit, in the world. thou must remember that thou art in the world, the very black and bloudy field, where Satan fights his combates, & layes his continuall traines and Canuasadoes: and therefore do not think that thou shalt be freed, and scape cleere away without any encounters. It is impossible that thou shouldest. Hee assaulted Eue in Paradise: Gen. 3. Math 4. Luke 4. He found out and tempted Christ in the Wildernes: and thinkest thou that he cannot easily find thee also out in the world?

Obiect. Ob. But why (saist thou) doth God suffer me in so great a measure to bee as­saulted? were euer any of the seruants of God so tempted, to commit so great and so grieuous a sinne as I?

Answ. Answ. Yea, no doubt, infinite and ex­ceeding many; some to Adultery, some to Gluttony and Drunkennes, some to periury, some to theft, & yet no doubt, they continued still the elect and chosen of the Lord. Nay, not onely this, but marke it wel, & thou shalt finde, euen in thine own temptation: a sure argument of the exceeding mercy of thy God, which hath not been so farre extended [Page 34]vnto many his deare and chosen chil­dren, as vnto thee. Hee suffered Eue first, Gen. 3. Gen. 19. and then Adam in Paradise not onely to be tempted, but to yeeld also vnto the temptation. 2. Sam. 11. Lot and Dauid were not onely assaulted, but also ouer­come: Acts 9. Paul not onely egged on, but actually performed villanies against the Children of God: Math. 26. Peter was brought to commit the very act in flat deniall of his Master: Many Christians by the frailety of nature, not onely tempted and perswaded, but haue often yeelded so farre therein, that they haue fallen many times from profession of Christ, vnto Paganisme & open Idolatry. Now God, though he might, yet he hath not dealt so with thee. But notwithstand­ing thy great and many temptations, wherewith thou hast been assaulted, yet he continueth his grace and mercy to­wards thee, in not giuing thee vp so farre, as that thou shouldest, as yet yeeld vnto these allurements of the subtill Serpent, that ancient enemy of man. Yea, and if thou couldest looke with as quicke an eye, and as sharpe a sight, into [Page 35]the mercies of God, as thou canst into thine owne and present miseries: I doubt not, but thou wouldest bee euen forced to confesse his exceeding Loue and Fauor towards thee, which he hath for a time denied and not imparted vn­to others. Seest thou not, how he suf­fereth many to lye wallowing in sinne without remorse or feeling; hauing e­uen feared consciences, hearts brawned, and as hard as the adamant, taking plea­sure and delight in sinne? Seest thou not how they suck vp sinne like water, and how wantonly they sport and pa­stime themselues, in swallowing the poisonfull Hen-bane of their own con­fusion? Doest thou not see how many, most wickedly doe pastime themselues, in Gluttony, Drunkennesse, Witch­crafts, Sorceries, Adulteries, Periuries, Murthers, Rapines, Thefts, and such like filthy and damnable abominati­ons, without any sense or feeling of the horrour of so great a sinne? How farre more happy then is thine estate, to whom God hath giuen a feare and dread of sinne, a sorrowing heart euen before­hand, [Page 36]to consider, that thou shouldest be thus intised to such a grieuous wicked­nesse. Thou tremblest to commit it, thou quakest to thinke vpon it, and art euen amazed, at the very motion of such an horrible and fearefull fact. Thou art prest and ready to pray, and wishest with all thine heart to bee deliuered from it. Thou striuest, and yet feeling thine own infirmities, thou beginnest to doubt thy fall; and therefore cryest and crauest for help, at the hand of God, sorrowing and mourning within thy selfe, to thinke that he should so farre forsake thee, as in this assault to suffer Satan, to haue and make his prey vpon thee. Oh blessed cō ­bate! that thus doth striue in subduing sinne. Oh happy soule! that is thus dis­quieted at the vgly shape of such an hi­deous Monster, namely sinne.

Obiect. But thou sayest, Was euer any thus fearfully assaulted, to kill himselfe, as I am?

Answ. God, in stead of feare, might haue giuen thee a desperate and hardy resolu­tion, as he did to Pharaoh, to yeeld to such temptations. He might, in stead [Page 37]of sorrow, haue giuen thee a pleasure in thy wickednes; as vnto Nero, Iulian and others. For this cogitation of the horrour of sin, he might haue blinded thine eyes, and suddenly haue giuen thee vp to lay violent and bloudy hands vpon thy selfe, as he did to Saul, Iudas, and Achitophel. Hee might haue suffered Satan to haue sugred ouer his bait of sinne, with some sweet allurements, to make thee the sooner to accept, and the better to like it: But he hath rather pre­sented it before thee, in such a gastly looke, that thou mightest be the more terrified, and tremble to commit it.

Wherefore thou must needs thinke and perswade thy selfe, that God hath a watchfull care ouer thee, in that hee hath thus put his hooke into Satans nosthrils; hath so brideled and restrai­ned him, that he could not preuaile a­gainst thee so farre as he desired. Re­member that Satan is not called an old and subtill Serpent for nought.

And if this were the worst and most dangerous temptation of all others, as thou supposest: Doest thou thinke, that [Page 38] Satan would so seldome vse it? It were no policie in the Diuell, to neglect this course so much, and to take a quite con­trary, if he saw that this were most be­hoouefull for his state and kingdome. He knoweth by long practice and day­ly experience, that it more auaileth him, (especially with those which haue some touch and feele of sinne) to present vice: not as a vice, but as a vertue: not as hurting, but as helping: not horrible and ougly to breed a terrour, but sweet and pleasant to bring delight to men. And therefore hee doth as did Iudith, Judith 10.3, 4. when she went to deceiue Holophernes, hee trimmeth vp and decketh himselfe, as though he came in courtesie to coun­sell, not in cruelty to murther and kill. Then hee will not bee a Diuell, but a Saint; not a fiend of hell and darknes, but an Angell of light. He will say (as sometime he taught his Scholler Iudas) All Hayle with Kisses, as though hee meant least harme; when indeed he in­tendeth the greatest hurt and mischiefe Perhaps if Satan had cunningly crept in vpon thee; as he did vpon Lot, Da­uid, [Page 39]and many others, thou wouldest not so soone haue disliked it, thou wouldest neuer haue beene so quickly terrified and appaled with it. It would haue been an easie matter, for this subtill tempter to haue brought thee to his lure, and to haue wonne thee to follow the va­nity of his inticements. But it is not so with thee. Which if thou do well con­sider, thou hast no cause to bee dismayed in heart for the grieuousnes of such a temptation; neither yet to feare or mis­doubt the fauour of thy God, but thou hast rather cause to be thankefull, to fall downe, adore, and wonder at the migh­ty power and exceeding grace and mer­cy of thy heauenly Father, that hath not giuen thee vp vnto the will of Satan, nor suffered him to vse and practise his sub­till and deceitfull traines against thee: but viewing and considering thy frail­ty and infirmitie, that wast to encounter with so great, so mighty, and so strong an Aduersarie, hath chained him vp, and as it were tyed his hands, and cut him short of his purpose, permitting him none other kinde of fight against thee, [Page 40]but such as through Gods working should bee most for thine aduantage. But thou standest vpon examples. Who is it, sayst thou, that was euer tempted in this manner, to kill himselfe? Although besides some already shewed, many ex­amples may be brought in this case: yet for breuities cause let one suffice, which for the worthinesse and excellencie of the person against whom Satan vsed this manner of temptation, may very well serue for all. Recall to minde, I pray thee, how Satan tempted euen our Sa­uiour Iesus Christ, and tell, mee what is meant by this, Math. 4.6. that hee would haue Christ wilfully to cast himselfe downe headlong from the pynacle of the Temple. Howsoeuer hee smeared his temptation ouer, with the Scriptures falsely alledged and applyed: yet the drift of Satan, no doubt, was, that Christ should haue killed and wilfully cast a­way himselfe. Seeing then that Hee which was most holy, most perfect, and pure, vnto whom all things in hea­uen, in earth, and in places vnder the earth doe bend and bow the knees, was [Page 41]in this manner, and with such a tempta­tion assaulted and set vpon by the Ad­uersary: Let it not seeme strange vnto thee, a creature so weake, so sinfull, so vnholy, imperfect and impure, to taste of the same cup, whereof thy Master Iesus Christ hath before tasted: But ra­ther apply and indeuour thy selfe, by such meanes as Christ hath vsed in his owne person, and left vnto thee and all his in such causes to bee followed, to withstand Satan in his diuellish pur­pose, and that is, by the power and force of the Scriptures.

CHAP. V.

TO come now againe to that which in the beginning of the last chapter I preposed and promised, and to turne my speech to the wounded soule, and to apply my selfe to the ease and comfort of this distressed conscience; it is to bee [Page 42]noted, that the first and principall meane to stint the bloud, and to stay the course of these distilling wounds of the affli­cted soule, is the sufficiency of that e­ternall mercy, and euerlasting grace of God our Sauiour. For maugre the con­tinuall influence of thy doubting and despairing thoughts, in despight of sin and conquest of the Deuill, that seeketh continually to crosse out mercy with the blacke and fearefull coale of iudge­ment, thou art to bee perswaded and fully assured, that although thy sinnes, in number be as the starres of heauen, and the sands vpon the sea-shore, which are innumerable, although they bee in quality like to crimson, and as red as scarlet; Esay 1.18. yet can they not ouer-reach the compasse of Gods exceeding mercy and compassion: Godsmer­cy is grea­ter then the vilest sinne. The tide whereof is con­tinually so fluent and abundant of such vertue and power, that it not onely o­uerrunneth all, but also rinseth, purisi­eth and purgeth all and euery the filthy and contagious staines thereof, and that in such perfection, that it maketh vs to be cleane & white as wooll, & as white, [Page 43]nay whiter then the snow.

Thou therefore that obiectest and sayst, thy sinnes are so excessiue and out of measure grieuous, that there is for thee no hope nor meanes of mercy to be looked for; tell me I pray thee, art thou so notorious and great a sinner, that none of all the Elect and chosen of God could euer match or equall thee? Art thou worse then Noah, Gen. 9.29. which was drunken and lay vncouered in his Tent? Art thou worse then Abraham, Iosh. 24.2. which had beene an Idolater for the space of many yeeres? Worse then Dauid, 2. Sam. 11. which was culpable and guilty both of murther and adultery? Art thou worse then Manasses, whose vnwonted Pa­ganisme and beastly abominations, are registred & recorded to the view of all posterities? Hast thou committed grea­ter sinnes then Peter, who most falsly did sweare, forsweare, curse and banne himselfe in deniall of his Master? Canst thou match with Paul, which was a cruell persecutor of the Church of God? Or with Mary Magdalen, which was possessed with seuen deuils, who for her [Page 44]filthy and outragious liuing, was noto­riously marked for a sinner? And yet all these, no doubt, their grieuous sinnes notwithstanding, were elected vessels, ordained vnto life, and receiued vnto mercy. Call to minde, to thy consola­tion and comfort, the tender bowels and bleeding heart of mercy, which shi­ned in our Sauiour Iesus Christ, vnto those gracelesse and hard-hearted Iewes, which hauing preferred Barrabas a murtherer, shamefully handled, con­demned and most villainously crucified the very King of life, and Lord of glory: Who, while the wound was but fresh and bleeding, and when as yet the speare was scarsly washed, wherewith his body was pierced: began to bleed againe afresh within himselfe, euen with teares of loue, and to rinse away the staines of bloud, with the distilling drops of mercy, being ready to receiue them into the reach of his compassion, to cast their sins behinde him, and to bury them in the graue of darknesse and obliuion, that thus of late had so disgraced him with such exceeding contumelies. O grace­lesse [Page 45] Iewes, that thus became vngrate­ful vnto their true Messias! but O thrice more louing Iesus, that was so ready to forgiue so hainous an offence! The slandrous periuries of false suborned wit­nesses, his being spitefully spitted on, the reprochfull reede put into his hand as a scornefull scepter, the purple robe, in dis­grace of royalty, the crowne of thornes, in contumely of his state and dignity, the fists that buffeted him, the whip wherewith he was scourged, the clamo­rous tongues crying to haue him crucifi­ed, the cursed crosse whereon hee was hanged, the nailes wherewith hee was fastned, the speare wherewith hee was pierced, nor a thousand more indigni­ties could force him to forget his mercy. O loue of loues, and mercy beyond the reach of all conceits! Who euer crost with greater iniuries? and yet who more franke and ready in pardoning? And how can then thy thrice-despairing and distrustfull soule misdoubt his mercy? Who heareth not that gracious cry and call of pity; Mat. 11.28. Come vnto me all ye that are weary and heauy laden, and I will ease you? [Page 46]Who can donbt of his will, that of his owne accord thus louingly doth will vs to come vnto him. Remember what was sayd to Bartimaeus the blinde man, sitting by the way side at Iericho: Mar. 10.49 Be of good comfort, arise, he calleth thee. Cheere vp then thy heauy heart, with this sweet balsamum and oyle of mercy; lift vp thy hands, which hang downe, and thy weake knees, and make straight steps vnto thy feet vnto the Throne of grace. Behold, he calleth: Cast then aside, with Barti­maus, the garment of despaire, the cloke of sorrow, and weedes of mourning. Assure thy selfe of this, that thou art not so fearefull in misdoubt of mercy, for the greatnesse of thy sinnes, to come before him, as thou shalt finde him forward to receiue and entertaine thee with the armes of grace and fauor, when thou comest; so earnest to knocke, but hee will hee more ready to open. For marke and see, and let it not in any wise grieue thee, to wade on a little further with mee, in the vnfolding of this so sweet a sentence, and so comfortable a call. First then here is to be considered, [Page 47] who it is that calleth: Then, whom hee calleth: And thirdly, why he calleth. E­uery of these doth containe in it, in great abundance, the wine of comfort and oyle of grace, to glad the heart, and to cheere vp the heauy countenance of the sorrowfull and sobbing soule.

As touching the person that thus vo­luntarily, Who it is that cal­leth grie­ued sin­ners vnto him. Gen. 3.15. of his owne meere mercy and goodnesse, prouoketh thee to come vn­to him; Is it not that womans Seed, ap­pointed to crush and bruize the serpents head? Is it not that Root of Iesse, that Sonne of Dauid, that sweet Emmanuel, that meeke Messias, that mercifull Iesus, promised by our God, shadowed out in the Law, prophesied of by the Pro­phets, and in the appointed time exhibi­ted? Is it not, I pray thee, the subiect of our sorrowes, the ransome of our sinnes, the Redeemer of the world, and the sole and onely Mediator, which in his owne person hath concluded a peace, and made a full atonement betweene the Lord and Man? 1. Cor. 1.30. Is it not that Iesus Christ, which of God is made vnto vs, wisdome, and righteousnesse, and sanctifi­cation [Page 48]cation, and redemption. He it is, without doubt, and none other that calleth: vn­to whom do thou resort, and thou shalt finde a most plentifull Treasury and a­bounding Store-house of soueraigne and comfortable refection: Art thou distressed? he can comfort thee: Art thou in miseric? he can relieue thee: Art thou in thraldome? hee can redeeme thee: If thou art in troubles, he can deliuer thee: If thou be broken-hearted, he can binde thee: If thou be throwne downe, he can raise thee: If thou be wandring, he can reduce thee: If thou be wounded, he can cure and heale thee: If thou be sicke, hee can recouer thee: And though thou bee dead, Iub. 11.39. yea stinking dead with Lazarus, yet he can reuiue thee. What canst thou sue or seeke for, to thy good, whereof in him thou canst not finde sufficient, seeing (as the Apostle testifieth) hee is all and in all things, Col. 3.10 Col. 1.19. and in him all fulnesse dwelleth? For mercy, he is so compassio­nate, that hee casteth none away that come vnto him. In his suits so gracious, Mat. 3.17. that in him the Father promiseth to be well pleased with vs. By his office so [Page 49] powerfull and so effectuall, that by him the Father hath appointed to reconcile all things to himselfe, and to set at peace, Col. 1.20. through the bloud of his Crosse, both the things in earth, and the things in heauen. And yet, if all this cannot perfwade thee, consider further, that hee is called Iesus, that is, a Sauiour, Mat. 1.21. euen to saue his people from their sinnes; be they neuer so great, neuer so many, neuer so silthy, his bloud is of such vertue, that it taketh a­way, purgeth and purifieth them all. If all this cannot moue thee, consider fur­ther that he is a Christ, euen the soue­raigne and sole Anointed of his Father, to be our King, our Priest and our Pro­phet. O blessed Name! Christ is a Prophet. Is Christ a Pro­phet? and why is this? but onely to in­struct and teach me? Obiect. Let me then heare thy cares, and thou shalt heare my com­forts, against all the assaults and bitter drifts of sinne. I know that in the first sight of sinne, thou wilt exclaime and say, that thou art inwrapped in an end­lesse Labyrinth of woes and miseries, and to finde out remedy therefore, thou perceiuest that it is not in thy power, [Page 50] nature knoweth it not, riches haue it not, man cannot atchieue it, nay, the ve­ry Angels in heauen cannot performe it. Oh then, sayst thou, where is that vnsearchable wisdome that can attaine it? And where is the endlesse reach of that exceeding skill and policy, that can in­struct me how to doe it? Answ. Though vnto thy selfe this bee admirable, to nature a thing incomprehensible, to man vnsearch­able, and euen to the Angels impossible: yet doe thou not feare, neither be thou any whit dismayd: But remember al­wayes, that though these things, both all and euery one, and a thousand more beside should faile thee, yet thou hast a Christ, euen an anoynted Prophet, that can and will helpe thee, can and will instruct thee, how thou mayst bee saued. In him dwelleth all knowledge and wisdome in her full perfection. Nay, he is wisdome it selfe, euen that eternall and euerlasting Wisdome of his Father. He is the Angell of the great counsell, that proceeded out of the hidden closet of his Fathers bosom. And what is then so abstruse and intricate, which hee is [Page 51]not able to attaine vnto? Seeke therfore and sue vnto him, and he will tell thee.

Obiect. Hearken vnto him, he will teach thee to thy eternall comfort. But thou wilt say, All this I know: but what is that to the purpose? when Christ hath taught and told mee, am I then able to per­forme it? I haue sinned and offended a thousand fold: and on the other side, God is iust, and iustice must bee satisfied. And which way is it euer possible that such a wretched, sinfull and weake a creature as I should doe it?

Answ. I grant, indeed, thou art of thy selfe vnable: but now looke back againe to Christ: and againe consider, that as hee is an anointed Prophet, as I told thee be­fore, Christ is a Priest. to teach thee: so he is also made a Priest vnto vs, to offer vp and present vnto his heauenly Father that all-suffici­ent and euer-pleasing sacrifice to God his Father, by vertue whereof (be our sinnes innumerable) yet with that one and onely paiment, hee resteth himselfe fully satisfied and contented.

And the more to assure thee hereof, it shall not bee amisse, to produce vnto [Page 52]thee the testimony and witnes of the Holy Ghost, and of God the Father, wit­nesses both ancient and authenticall e­nough, to content in this, or any other such like case. The Spirit speaking by the pen of his Apostle Paul, telleth vs, That it pleased the Father, Col. 1.19. that in him should all fulnesse dwell, and by him to re­concile vnto himselfe, and to set at peace, through the bloud of his Crosse, both the things in earth, and the things in heauen. And the Father plainly hath giuen this testimonie of him: Mat. 3.17. & 17.5. This is my beloued Sonne, in whom I am well pleased. To these you may adde the saying of the Sonne himselfe, who plainely affirmeth of himselfe, that hee came to giue his life, and to bee made a ransome for many. And to notifie vnto vs That all-suffici­encie of this ransome, beeing ready to yeeld vp the Ghost, Ioh. 19.30. he affirmed that all was finished. A great number of such like places, to the same effect might be produced out of the Booke of God, but I hope these few will suffice to stop the mouthes of the gaine-sayers of this so comfortable doctrine. Such as were [Page 53] stinged with serpents in the wildernes, Numb. 21. so long as they looked downward vpō them­selues, and vpon their wounds, could finde no comfort, to the curing of their griefe; but casting their eyes vpon the bra­zen Serpent, at the commandement of God erected by Moses, they quickly had and found recouery: So we, so long as (being wounded by that sinfull Ser­pent the Diuell) wee cast our eyes and looke vpon our selues, and vpon our sinnes onely, wee can neuer finde any release. But if wee lift vp the eyes of our faith, and looke vpon Christ Iesus, that was lif­ted vp in sacrifice vpon the Crosse, as Moses lifted vp the Serpent in the wil­dernesse, we shall (out of doubt) finde therin a present and a soueraigne remedy against all the infections of our sinnes. For as it fared with the Iewes, before the time of Christ; that although they often sinned, yet it was not permitted to themselues, but the Priest must offer sa­crisice to make the atonement: so nei­ther is it in our power to satisfie God, against whom wee haue offended: but Christ alone is onely our Priest, to offer [Page 54]vp the sacrifice of satisfaction, to put a­way his Fathers wrath. Gen. 27.23. And therefore also as Iacob in getting the blessing from his Brother Esau, was content to follow his mothers counsell, and to re­mit the mitigating of his fathers wrath (if haply hee were displeased) vnto her carefull policy: so we in treading the path and way to life and blessed­nesse, must be content, not onely to in­sist in that that Christ enioyneth vs; but also, for the satisfying of the wrath of GOD, for our sinne committed (which is not in our selues to doe) we must still depend on Christ, who is a thousand parts more skilfull and auaila­ble to doe the same, then euer was Re­becca to content the humour of her hus­band Isaac. Insomuch as hee did not onely by his death once offer vp him­selfe vnto God, a sweet smelling oblati­on to doe away our sinnes; but also by vertue of this his Priesthood, hee conti­nually remaineth an earnest intercessor for vs; insomuch that hee no sooner seeth, as it were, a frowne of dis-fauour, appearing in the countenance of his Fa­ther [Page 55]towards vs, but straightway hee is ready to interpose himselfe, to appease the same, and to make a peace betwixt his Father and vs.

As touching the third office where­vnto our Sauiour is anointed, Christ is a King. which is his Kingly Office, there is no small com­fort to be found therein also. For al­though our enemies, so many, so great and mighty, doe continually and euery day bend & set themselues against vs, and like rauening Wolues, ramping & roring Lyons, most greedily gape and thirst after our destruction; yet hath hee (I meane our Sauiour Christ Iesus) such a Kingly, conquering and subduing power giuen vnto him, that all our enemies, Sinne, Satan, Death and Hell, will they, nill they, must of necessitie stoope and be obedient thereunto. And there­fore, what further scruple is there re­maining, for which thou canst not find a soueraine medicine in this comforta­ble Kingdome, and royall souerainty of Christ our Sauiour?

Doth Satan make claime vnto thee, or doth he plead a right & interest vnto thy [Page 56] soule? Haue recourse to Christ. For though in thy selfe thou findess the eui­dence of Satan to be written with the sinfull letters of thine owne transgres­sions: yet in Christ, and in his death and bloudshed, thou shalt finde them razed and cancelled, and vnto him alone, to be signed and sealed from his Father, a sure and sufficient deed of gift as it were of thy selfe, and of thy soule, with suf­ficient warrant against Satan, and all his complices. In that our heauenly Father hath deliuered into this our Sauiours hands, such an absolute and powerfull authoritie, as that no power either in earth or hell is able to withstand: doth sinne incumber thee? art thou inwrap ped in the chaines therof, & bound with the gables of th [...]ne owne iniquities? Fly then to Christ, for hee it is that is able alone and onely to breake these bands in sunder, and to set thy soule at libertie. For being a Michael, as a migh­ty Captaine to subdue our enemies; hee hath power also to redeeme vs home, and to reduce vs from the feare of bon­dage. And as for death and hell, the [Page 57]fearfullest feares that euer were vnto the sinfull soule, there is no cause at all to feare them; seeing that sinne, the sting of both, is by Christ so conquered and taken away.

Obiect. But thou wilt haply say, These things I finde indeed to bee so as is said; but yet to me it is not so. For these graces which you haue spoken of, belong to to the righteous; as for me, my sinnes as a mighty floud, haue ouerrunne my soule, testifying as a thousand witnesses, that these things doe not appertaine to mee; but rather all those curses, threats and iudgements that are denounced in the Law.

Answ. Hereunto I answere, that you are al­together in one song, being, as it appea­reth, intentiue wholly and onely on your sinnes, and nothing else. Was Physick euer ordained, I pray you, for him that is in health? Is Chirurgery ap­pointed for him that hath no sores or wounds? Howsoeuer you iudge in this case; Christ, I am sure, is of another iudgement, and telleth you otherwise; that they which are whole, haue no need of [Page 58]the Physition, but they that are sick: And that he came not to call the righteous, Mat. 9.13. Luke 19.10 but sinners to repentance. And that the Sonne of man is come to seeke and saue that which was lost. And doe you not re­member that sweet compellation, lately mentioned, Come vnto mee, all yee that are weary and heauy laden, and I will ease you? Who are these weary? and who are the heauy laden? are they not (which was the third part I obserued in that call made by Christ) such as are tyred and o­uerburthened with the heauy load and burthen of their sinnes? Yes no doubt. You see then, that it is not of any force or moment which you haue obiected to the contrary. Again, consider I pray you, what was the cause that our hea­uenly Father did lay those three seuerall offices before touched on the person of his Sonne. Was it not for sinne, and that of vs that are his sinfull creatures? And was it not in the wisdome of God deuised as a remedy and recouery against our sinnes? If Adam had persisted and continued still in that purity and innocencie, in the which hee was first [Page 59]created, what needed Christ so to haue abased himselfe, and to haue suffered so many shamefull and cruell things as he did?

It appeareth therefore, that whatso­euer Christ is vnto vs, it is all to take away our sinne, to reconcile vs into the fauour of God, and to make vs with him inheritors of his euerlasting King­dome. If sinne had neuer entred, no doubt, the greatest part of Christs of­fice had beene frustrate and to no pur­pose. There is no cause then to al­ledge our sinnes as a cause to make his grace to be vneffectuall in vs, vvhich was the first thing whereunto it was ap­pointed, entered and tooke effect. And therefore we should rather thus reason & dispute to the contrary: I am a sinfull and a great transgressor; Christ on the other side is a Sauiour, to saue his people from their sinnes, and therefore I know and am assured, that the fruit and effect of his precious bloudshedding doth ap­pertaine and belong vnto me.

To that which hath been heretofore said in this behalfe, I may adde the say­ing [Page 60]of the Apostle, 1. Tim. 1.15 This is a true saying, and worthy of all men to be receiued, that Christ came into the world to saue sinners. Of the Prophet Esay, affirming that he was wounded for our transgressions, Esay 53.5. and broken for our iniquities, the chastisement of our peace was vpon him, and with his stripes we are heale: and many such like places to that same effect: but I hope these shall suffice.

CHAP. VI.

Obiect. BVt here it is commonly obiected by the person thus disquieted and trou­bled in minde: Indeed these things I doe know and confesse to bee so: but yet I remember what is also written, that is, that although Christ came to be a Sauiour and a Redeemer vnto sinners, and was indeed sent to preach good ty­dings vnto the poore, Esay 61.1. to bind vp the broken hearted, to preach libertie vnto the cap­tiues, [Page 61]and to them that are bound the ope­ning of the prison, to comfort all that mourne, to cloath them with the garments of saluation, & to couer them with the robe of righteousnes, yet in them onely shall this his comming and death be effectu­all, which by a true and a liuely faith take hold and depend vpon him. For it is written: So God loued the world, Iob. 3.16. that he gaue his onely begotten Sonne, to the end that all that beleeue in him, should not perish, but haue euerlasting life: but as for those which haue not faith, it after followeth, that they are so farre from grace, that they are cōdemned already, Iob. 3.18. be­cause they beleeue not in the onely begotten Sonne of God.

This assault, 2. Sorts of men as­saulted with the want of Faith. although for the most part it neuer ensueth after the assault of sinne before touched; yet it is diuersly disposed, in respect of the diuers sub­iects wherein it worketh. For some are such as are but newly begunne to be rege­nerate and renewed, in whom faith doth but beginne to take roote, and to bee sowed and ingrafted, and these hauing lyen alwaies beforetime, as it were dead [Page 62]in sinne, haue neuer felt to their know­ledge, the liuely pulse of faith at any time to beat within them.

And againe, 1. The newly re­generate. others there be, that being before called, and being indued with the gift of faith; yet the flesh resisting a­gainst the Spirit and the spirituall graces, 2. More ancient Christians. remaining for the time both dull and weake in them, they seeme to haue clean lost that which they had before, and thereupon fall to doubting and distrust within themselues, as though their faith were but a dead faith, which seemeth for the time, to bee so quickly wasted and decayed. Against these two seuerall e­states of men, wee are to apply seuerall medicines, as is most conuenient.

First, touching him that is but yong and very tender in the womb of regenera­tion, and not fully formed and become a renued creature in Christ: No maruell if he thinke strange of this distrust within himselfe: or if that he complaine of the weaknes and want of faith in himselfe. For you must vnderstand, that hee that will goe to heauen, for the most part must passe by Hell gates: that is, through the [Page 63]gulfe of deepe despayre. The con­uersion of some is much more quiet and free from struggling then o­thers. For though some, I grant, may seeme to haue a qui­et conuersion, and an easie trauell in their regeneration: yet others, no doubt, with much struggling and greater diffi­culty doe attaine the same. So that as the woman, that with great paine, and much adoe, hath deliuerance of the burthen of her wombe, seemeth to ha­zard both her selfe and the fruit of her wombe also: so hee that thus trauelleth and laboureth in his new birth, till faith be fully framed in him, in struggling a­gainst sinne, is oftentimes cumbred with such bitter and sharpe combate, that he thinketh himselfe to bee in ex­treme danger, and iudgeth his tender yongling faith, to be dead indeed, and to be, as you would say, none at all, be­cause hee findeth and feeleth not a pre­sent and euident motion of life appearing in it.

In this sort of men so distrustfull of themselues, The cause is a suspiti­on of the want of faith, &c. the cause (as I haue often found it) of this distrust and suspition of the want of faith, is the lacke of the knowledge of the course and order, that [Page 64]God taketh and vseth in our regeneration, which is, first to humble vs, that he may exalt vs, and to abase vs in the sight of our infirmities, that afterwards, step by step, in his time appointed, hee might raise vs vp againe vnto an vndoubted trust, and assured hope in him. Where­fore, that the remedy against this distrust­full wound of despayre, may be the bet­ter prepared; let vs first consider the course and order of Gods vocation, in singling out those from the world, in his time, whom he before all times, in his e­ternall purpose hath ordained and appoin­ted vnto life.

In this course and order of Gods vo­cation, The course and order of Gods call to be considered 1. The time wher­in. we are first to marke and consi­der wel the time, wherin he doth vouch­safe to call. For wee must obserue, that he calleth not all at once, and at one in­stant together: but hee calleth some soo­ner, some later; some in the morning, euen in their infancy and prime of yeres; some about the third houre and in their youthfull dayes; some at the sixt houre, euen in their strength and manhood: But others againe at the sunne-set, as it were, [Page 65]and declining of the day, euen when they grow neere to their end, & approch to their graue. 1. Sa. 1.2. God as it appeareth called Samuel, when he was but yong. Iosiah also that good Prince seemed to be reclaimed from the world, 2. King. 22. and sing­led out vnto the Lord, when as yet hee was but eight yeeres old. Luke 1. Iohn Baptist was a sanctified vessell, euen from his mothers wombe. Act. 9. But Paul, as is euident­ly to be proued, was reclaimed, being growne to greater yeeres: Luke 19. So was Za­cheus, and infinite other recorded in the Scriptures. But the thiefe on the Crosse, Luke 23. though by the course of nature hee might haue continued a longer time, yet had his calling, when as the Sunne of Life was almost set, and night of death beganne to arise vpon him. This maner and order GOD hath and still doth vse, not that he is not of power to alter and change the same; but because it is his owne will. And in this doing (wee must marke) hee doth not so much re­spect what he can doe, but rather what is most conuenient for the better manife­station of his mercy, and the aduance­ment [Page 66]of his glory in the Vocation and Calling of his Elect and chosen. And therefore some hee quickly preuenteth with his grace; some againe he suffereth to runne a long time in the race of wic­kednesse, and to wallow and soyle them­selues in the beastly sinke of sinne, and yet afterwards reclaimeth them home vnto himselfe, that so in both, hee might de­clare and shew forth the bottomlesse depth of his exceeding loue and fauour toward those which are his.

From the which difference of times in Gods calling, and regeneration of his chosen children, ariseth this gene­rall doctrine of exceeding comfort, that no man, No man can cer­tainly con­clude a­gainst him­selfe, that he is a Castaway. of what estate so euer hee be, can at any time, in regard of his supposed de­fect of faith, peremptorily conclude against himselfe, his owne damnation, and say of a certainty, that he is surely a Castaway and a Reprobate for euer: No, though for the time, he seemeth to himselfe to be as it were, not onely to bee newly entred, but euen to haue some long time con­tinued in the state of reprobation. For it is one thing, to be in mans iudgement [Page 67]in the state of Reprobation, and another by Gods Decree of Predestination to be a Reprobate, and one that is for euer castaway. For the very Elect and cho­sen children of God, if we respect one­ly the outward appearance and will, bee ready to giue out our sentence & iudge­ment thereby, vntill such time as they be regenerate, effectually called, and borne againe by the Spirit of God, may be said to be in the state of Reprobation: that is, to be such, as for the present haue gone further, nor made any further pro­gresse in the wayes of life, then hath he which is a Reprobate indeed. And for this cause, they may be said to bee in the kingdome of darknesse, and to bee ali­ants, strangers, yea enemies to God. But on the other side, if wee haue respect vnto the certainty and truth of Gods decree, which standeth firme and sure for euer: they can in no wise be said to be so reprobated, and quite cast away from the hope of grace; because that in respect of the said Decree, they are cho­sen and elected vessels vnto life, and such as shall be partakers of mercy, [Page 68]though as yet, the fruit thereof in the grace of their regeneration, doth not begin to worke and be effectuall with­in them. So that, though in the secrecie of Gods Decree there is a distincti­on and difference made, and some are vessels of mercy prepared vnto honour; some vessels of wrath, appointed vnto dis-honour; some are to bee partakers of life eternall; some contrariwise to be partakers of death euerlasting: yet to the iudgement of man, within himselfe, vntill such time as hee is regenerate, and hath the testimony of the Spirit, to testifie and auouch vnto his heart and consci­ence, though hee be in the secret pur­pose elected; yet for the time, I say, hee shall find small or no difference betwixt himselfe, and those that are Reprobates indeed, euen in the foreknowledge and counsell of God. Which indifferencie of the estate of the Elect and Repro­bate, (before the time of regeneration) ioyned with the vncertaine and vn­knowne time of the Lords calling, is a great reason, why that, though the man regenerate and renued, may bee as­sured [Page 69]of his saluation: yet may he not in defect of faith, and other graces of regeneration, conclude his owne con­demnation, and say that he is for euer reprobated and castaway. For that, hee hauing yet a time and space to liue, bee it neuer so short a moment, the Lord may therein call him home, and gather him vnto himselfe. The child cannot say that he is condemned, because hee hath not faith: because that when hee commeth to mans estate, the gift of Faith may be imparted vnto him. Nei­ther hee that is at mans estate, because that in his old age hee may be receiued. Neither yet hee, whom old age hath wearied: because that, if in health hee finde it not, yet in the last houre, and vpon his death-bed, the Lord may be­stowe the same vpon him, and supply his want.

Wherefore, seeing that our vocation and effectuall calling (though in secret knowledge of God it bee certainly da­ted) in respect of vs is most vncertaine, whether it shall be when wee are yong, or when wee are old; whether this [Page 70]day or the next; this moneth, or the next yeere: surely the state of the present time, wherein wee finde and feele our selues, can be no sufficient Argument to reason and conclude of that, which we can tye or limit vnto no certaine time at all.

For what reason, I pray you, were it for a man to say, I haue liued these twelue or fourteene yeeres, and yet am not called, and therfore I am a Castaway? Or I haue liued twenty, thirty or forty yeeres, and yet I finde no faith, and ther­fore I am condemned? Or I am old, weary, weake, sicke and feeble, I doe looke euery houre to dye, I am vncer­taine of my life for an houre, or a mi­nute of an houre, such is mine infirmi­tie: and yet I finde no comfort of my Calling: and therefore I shall not be cal­led at all? As though God were bound of dutie, to order things according to our prescription: or that either he were not able; or else were vnwilling at the last gaspe, to giue vnto thee greater mer­cie, and more euident testimonie of his grace and fauour towards thee, then he [Page 71]did all thy life before. Let not any man presume to prescribe vnto the Lord what hee should doe, or in what time and manner hee should doe any thing; his own wisedome, and his owne will and power are sufficient in this be­halfe. Neither let any man whartle at, and why out the case with God; saying, Why doth he thus deferre the time, and put off the comfort of his elect and chosen? It is not meet, that the seruant should pry so farre into the closet of his Masters secrets. And who can reach, or who is able or meet to search out the depth of his eternall counsels? Ra­ther lay thine hand vpon thy mouth with modesty, and be it soone, or bee it late, doe thou still obediently depend vpon the Lords good will and plea­sure, which then shall take effect, when as it seemeth to his wisedome most conuenient.

Were it therefore granted, which is so much presumed, in the wauering and doubting soule, that it were for the pre­sent vtterly destitute, and had no faith at all: yet this is no reason for a man to [Page 72]proue himselfe a Reprobate: because that no man in such a case can in this life peremptorily conclude, that hee is a castaway, as hath been before shewed: though on the contrary, the man regene­rate may be certainely assured of his sal­uation, euen while he continueth in this life.

2 Secondly, the manner of our vocation, both in respect of Gods working, The man­ner of our Calling. and our feeling, must be next considered. For the ignorance hereof, maketh many, e­uen in the very working and spring of life, most of all to dread and stand in feare of death: and in the very breeding of Faith, to call in question, and stand in doubt of the want of Faith. We must therefore here note and marke, that God worketh herein; but not in all men alike. For though some rather then o­thers, haue and finde more quicke and cheerefull conuersion, in that they finde not such troublesome conflicts within themselues, by reason of the shortnesse of the time: yet others he leadeth on softly, and step by step, as it were in the worke of their conuersion. So that [Page 73]they may seeme to put a greater diffe­rence and a longer pawse betwixt the two seuerall and generall points in their regeneration, that is, their humiliation in regard of sinne, and of the Law: and their exaltation in regard of faith, and feeling of the grace of God in Christ. This humiliation therefore resting a longer time in the sinfull soule, Humilia­tion. doth breed the greater conflict, and bringeth forth a farre stronger combate, because the time and space is greater, wherein hee hath to consider of the fearefull and dangerous condition of his own estate, being thus (as is sayd) humbled in re­gard of Sinne and the Law.

And the reasons are: First, because that the man so humbled, doth not re­member, 1. Reason. that God thus worketh in his seruants by degrees, and not all at one time and in one instant. Obiect. And therupon the troubled soule is ready to obiect and alledge, I haue been and continued a long time vnder the fearefull curse and terror of the Law, by reason of my great wickednesses, and my soule is humbled and abased euen vnto the hell, [Page 74]and yet I finde or feele no comfort, and therefore surely my case is hard and dangerous, and I can be none other but a Castaway.

Answ. This reason, or rather obiection, were of some force indeed, if it could be cer­tainely prooued, that God effecteth all at once, and that he neuer putteth any time and distance betwixt these two points of mans conuersion, namely, his humbling and his exaltation. But seeing that it is euident, that there is a time be­twixt his wounding and curing, his stri­king and healing, his abasing and raising vp againe, it may very well bee answe­red, to the cheering and refreshing of the broken and contrite soule, that this reason cannot bee in any part sufficient, to breed in any, despaire, though Satan set neuer so faire and goodly a glosse vpon it. And therefore, whensoeuer Satan beginneth to assault and set vpon any man in this manner, let the person so assaulted, cast vp the eyes of his mind, & fix his meditations vpon this course of God, which hee vseth in mans con­uersion, and learne withal to put in pra­ctice, [Page 75]the rule of Dauid, a man after Gods owne heart: Hope in the Lord, Psal. 27.14. expect his leisure, and he shall comfort thine heart.

Obiect. But heereupon the troubled person so disquieted in minde, will gather and say vnto mee: How can these, despaire and faith, terror of wrath and peace of con­science, feare of iudgement and hope of mercy agree together, being in nature and in effect so contrary and repugnant the one to the other? this appeareth to be a thing impossible. For as these three latter (that is) faith, peace and hope, are incident indeed to the Elect and chosen of God: so on the contrary, the three former, despaire, disquiet of conscience and feare, doe appertaine to the Reprobates: And these I doe finde within my selfe; and how can it then any otherwise be, but that I am a Castaway?

Answ. I omit to repeat what before hath beene sayd, that no reason can conclude a man in this life vndoubtedly to be a Reprobate. And to this present Obie­ction I answer: If thou wert (I say) skil­full and acquainted (whoeuer thou be) with the order vsed by God in mans [Page 76] conuersion, thou wouldest neuer thus haue reasoned. For God, as is euident­ly by sundry examples to be prooued, first humbleth, and then exalteth; first maimeth, and then healeth; first breaketh, and then bindeth. Peters auditors, as we reade, were first pricked, and then were cured. Mary Magdalen was first humbled, and then obtained mercy. And Manasses was first terrified, and then re­stored. So the children of God, in re­spect of their humiliation, by reason of their sinne, and the curse by the Law denounced against sinne, may haue in them these three, despaire, disquiet of con­science, and feare: But on the other side, in respect of their exaltation, by the fee­ling of the grace and fauour of God in Christ, they may haue in them the other three, faith, peace of conscience, and hope. And (all this notwithstanding) the same person, no doubt, the true seruant of the Lord, and a chosen vessell of God. So that as thou seest, this thy reason may very well bee retorted vpon thine owne head, and that to thine exceeding great consolation and comfort. If there­fore [Page 77]thou be broken, if thou be afflicted, if thou be humbled, be not dismayd, but be of good comfort, the Lord will bind thee, he will comfort thee, hee will raise thee. God (saith the Prophet. Dauid) is neere vnto them that be of a contrite heart, Psal. 34.18. and will saue such as be afflicted in Spirit. And again, A contrite and a broken hart, Psal. 51. O Lord, thou wilt not despise. Againe, Cast down your selues before the Lord, Jam. 4.10. and he will lift you vp. For comfort is ap­pointed vnto them that mourne in Zion: Esay 61.3. To giue them beauty for ashes, the oyle of ioy for mourning, the garment of gladnesse for the spirit of heauinesse, that they might bee called the trees of righteousnesse, the planting of the Lord, that he might be glo­rified: Comfort therefore your selfe with these promises, which (as Peter teacheth) in due time shall bee per­formed.

Another reason ariseth from igno­rance of the end of Gods working in this sort as hath beene saydi, 2. Reason. ioyned with the consideration of his mercies pro­mised to his Elect and chosen. For thus the despairing conscience reasoneth:

Obiect. Is it a thing euer likely, that God, which hath promised such exceeding mercy, and so great fauour and grace to his elected children, should deale thus roughly, and in such rigorous and extreme manner with his seruants? Or would he euer thus haue wounded me with the fearefull arrowes of despaire and dread, had I not beene indeed a Re­probate?

If Gods rough dealing (to vse thine owne manner of speeches) in the hand­ling of his seruants, had none other end then despaire; and, if this were the only marke, whereat God in this doing doth aime, the reason surely had some force. But this is not the end which God re­specteth in this manner of his doings. For in this point, he is affected, as the Chirurgeon and Physician are affected towards their Patients. The one laun­ceth, cutteth and openeth the wound or sore more wide, not with intent to in­large, but in fine to lessen, heale and close vp the same. The other giueth vn­to his Patient a purgation so strong, as for the time it maketh him more sicke and [Page 79] diseased then he was before, but yet with this good purpose, thereby to reco­uer his health: So in like manner God maketh the wounds of our sinfull souls, for a time, to gape wider, and giueth vs such a strong compound of the con­sideration of sinne, the Law and Iudge­ment, that (for the time) we are driuen into greater agonies, yet all to this end, that hee might heereby fully heale vs, and wholly recouer vs to a perfect health in Christ.

And heere let not any man demand the question (seeing this is so apparant) why God dealeth (as you terme it) so ronghly and extremely with some, and more mildly with others. For it is not because he lesse loueth some, then he lo­ueth others, or lesse pitieth some, then he pitieth others; as though in this dea­ling hee were more fauourable to some, then he is to others. For the Physician may be equally and like affected vnto the good estate and health of all, though in curing all, he vseth not the same medi­cines, and measure of medicines in their recouery. And so it is with Gods dea­ling [Page 80]towards vs. Therefore though we finde that God doth deale with vs more roughly and sharply then he hath done, or doth with others in their conuersion: yet let no man take this vnto his heart, as a cause of distrust of the loue and fa­uour of God, which worketh all accor­ding to his owne will and pleasure, and in such manner, as to his wisdome ap­peareth best and most behoouefull for his seruants, and for the aduancement of his owne glory. Experience teacheth vs, that although the Chyrurgeon hea­leth some wounds with a gentle plaster, yet hee thinketh good to deale with some more sharply, that they may bee soundly cured. So God, in curing sinne, though all the wounds therof are dead­ly, yet some are more open then others, some more inward and infectious then others, and must therefore of necessity be searched deeper, that our conuersion may be the perfecter. In this cafe ther­fore let vs be contented to subiect our selues to the will of God, who (as I haue said) doubtlesse disposeth all to the fur­therance of his glory, and benefit of his [Page 81]children, and that after one sort with one, and otherwise with another, and not alike with all in their conuersion, and yet so with euery one, as in his wisdome, hee seeth to be best and most effectuall for the accomplishment of their saluation. But this in generall.

CHAP. VII.

2 IN more speciall, in the course and case of mans conuersion, is matter so hard and difficult to be discerned and iudged, and faith in such sort groweth and creepeth on in the heart of man, that though the truth therof be in the heart, yet because it doth not liuely ma­nifest it selfe by plaine effects, wee are not able to discerne and know it. For as the corne chitteth, and continually groweth in the earth, and wee see not how, neither are wee able, at the first shew, to make a difference betwixt the good corne and grasse, and yet not­withstan­ding, [Page 82]the corne is in it selfe come indeede: So faith, when it is first hatched and begun in our hearts, com­meth forth in such sort, that it cannot easily be descried and discerned of vs, whether it be true faith or no, vntill such time, as it be so growne to a head, and hath taken such root in vs, as that it beginneth openly to shew forth some vndoubted fruits and effects thereof. Whereupon it commeth to passe, that the distressed conscience, vnacquainted with the seuerall effects and fruits of faith, and with the nature thereof, be­fore it commeth vnto full perfection, stammereth and staggereth in doubt thereof, as though he had no faith at all. Wherefore I thinke it necessary, that we further consider of certaine particu­lars, worthy obseruation in the course and order of mans conuersion.

1 First therefore wee must know in mans effectuall conuersion, that as man by the fall of Adam is vtterly blinde and ignorant of his owne estate (for his foolish heart is full of darknesse:) His igno­rance is expelled, and know­ledge in­creased. so the holy Ghost, by his inward operation, ioy­ned [Page 83]with the outward ministery of the Word, expelleth the mists of ignorance, and in stead thereof he placeth the light of knowledge: And this either in respect of man himselfe, fetting before him the danger of his owne condition; or in respect and regard of God, and this in a double manner: For as there are two parts of the Word, viz. the Law and the Go­spell: so by the one, God is made known vnto vs, as a Iudge, full of wrath and anger against such as haue sinned and transgressed against his Law: And by the other, that is, the Gospell, he is reuea­led vnto vs as a most louing Father, full of grace and mercy in Christ Iesus. And thus farre the Elect and Reprobate may goe both together: For the very Casta­wayes haue a kinde of knowledge of the Law of God and of his Gospell. They heare and know what curses God hath threatned in his Law, and thereby per­ceiue what is the fearefull and dange­rous estate of sinners, to whom the same curses, by the sentence of the Law, are due: And therefore oftentimes they are found to quake and tremble thereat, [Page 84]as appeareth by diuers examples in the Scriptures. Yea, they know the Gospell also, how that Christ came into the world for a redemption for sinne: In­somuch that oftentimes, with the bare and naked knowledge of it, they seeme to haue some ioy, though it be but mo­mentany, Mat. 13.20. which in the parable of the seed, is called the receiuing of the Word with ioy, Heb. 6.4, 5. and by the Apostle to the He­brewes, the tasting of the heauenly gift, and of the Word of God, and of the powers of the world to come. But heerein they may very well bee compared to a man that aboundeth with melancholy, who ioyeth and delighteth himselfe in the very thought of those things, which are vnlikely, and which hee neuer loo­keth should come to passe, and so his ioy vanisheth. So these men in a bare conceit and a naked knowledge for the time, doe seeme to ioy and solace them­selues, in the Word & promises of life, which notwithstanding doe not con­cerne them, and so their ioy quickly va­nisheth and falleth away, as though it had neuer beene.

2 After this knowledge in some measu­rable sort effected, as shall bee thought in the wisdom of God conuenient, His appli­cation & vse of his know­ledge. then groweth the application and vse of the same knowledge, according to the two parts thereof, the Law and the Gospell.

First, when a man findeth, in the Law, the anger and curse of God against sin, and conferreth the things forbidden in the Law, with his owne life and actions, hee concludeth straightway, either the safe­ty, or the danger of his owne estate. And this I may rightly terme a legall conscience, wherby through this exami­nation, so made of his actions, and assu­ming the same, either by affirmation, or negation, vpon the generall sentence of the Law before discerned, a man in himselfe is either acquit or condemned, in regard of his deeds before the sight of God.

Vpon this examination ensueth also the pricke of conscience, The pricke of consci­ence. which is a con­tinuall and fearefull remembrance of their sinnes, and of their dangerous estate through sinne, troubling and dis­quieting the minde with often feare [Page 86]and horror of Iudgement: and both these are found to be incident both to the Elect and Reprobate, though in both, they be not accompanied with the like effects. And this pricke and sting of con­science, is the thing which disarmeth the weake Christian, that is not to the full renewed, of all hope and comfort, while he is too much bent vpon it, and intentiue in it. And so much the more, because that finding this to be a thing, whereby heeis assimilate and made so like vnto one that is indeed a reprobate, he is not able to finde out the oddes, nor to make the difference that is betwixt them.

3 3. Vpon this application commeth a sorrow and fearefull mourning for sinne; but not so much in regard of the nature and filthinesse of the sinne it selfe, Sorrow & mourning for sin. that is committed; Or of that gracious God, whose maiesty he hath through sinne so grieuously offended; as in respect of the fearefull curse and Iudgement which hee seeth to be annexed as a penalty and pu­nishment due vnto his sinne. And thus farre the Law.

Being thus trained by the Law (which is indeede a Schoole-master to lead vs vnto Christ) wee then come to the Gospell, Gal. 3.24. containing in it the most comfortable promises of mercy and life in Christ Iesus. In the which Gospell, as all the promises therein contained, are onely made and indented with those, Ioh. 17.20. for whom Christ poured out his earnest prayer and supplication before the time of his Passion, that is, his Elect and Cho­sen: So the true vse and application of the same, is onely proper and peculiar vnto them. Our knowledge therefore, by the working of Gods Spirit in vs, finding in the sayd Gospell, the mercy and grace of God in Christ, to be all-suf­ficient to the curing of the deadly wounds of sinne, in those which with a true and a liuely faith, doe stay and rest themselues vpon his death & Passion, and the merits, vertue, and power ther­of, it beginneth thus to make the vse, and to apply the same. A weake applica­tion of the promises of the Gospell.

1 First, from this generall knowledge, the conscience beginneth againe in more particular, to conclude vpon it selfe, [Page 88]though at first I grant somewhat weak­ly and doubtingly, with condition in this manner: Seeing God hath promi­sed thus to bee mercifull vnto all in Christ, that haue faith, yea, and that without exception, that he therefore, (though in hunselfe a sinfull creature, and a breaker of the Law) findeth that he should be partaker of this grace, if hee could attaine to the gift of faith. This then, as appeareth, is first found and accepted in the Gospell, by the sin­full and abased soule, for his consolati­on and comfort, that as there is by the Law a curse and beauy Iudgement due for sinne: so there is a help and remedy to be found in the Gospell, whereby hee may be perfectly cured and restored, if he were able to attaine vnto it.

2 2. When he perceiueth this remedy, reuealed by the Gospel to be in it selfe so full and all-sufficient, A godly sorrow. and considereth well thereof, both in the originall, that is, the mercy and loue of God, and also in the manner of it, which was the death and bloud-shed of the best-beloued and onely Sonne of God: then he beginneth [Page 89]againe, through this glasse: to behold sinne in the vgly visage therof, and ther­by is constrained to mourne and sigh afresh, for committing of that, which could not by any meanes bee purified and clensed; but by the precious bloud of that immaculate Lambe of God, 2. Cor. 7.9. Christ Iesus. And this mourning the Apo­stle iustly calleth a godly sorrow. Which though indeed it be a part of true re­pentance, in the truth and nature of it, and therefore an effect of it: yet because Faith is as yet but yong and weake, and cannot be so easily discerned in the ful­nesse of her motion, it hath so many sparkes of doubting and distrust in the grieuous appearance of sinne, that the broken-hearted Christian, being thus pricked and perplexed, hath nothing more common and vsuall in his mouth, then condemnation. Yea withall, some­times hee groweth so extreme and outragious in these distrustfull passi­ons, that no reason can satisfie and perswade him for a time, but that hee wanteth Faith; though indeed, hee haue the truth of faith shewing it [Page 90]selfe in the fruits thereof within him.

3 Thirdly, Faith now (as I haue said) hauing brought forth this godly sorrow to this end, A hatred & lothing of sinne. that so wee might be truely humbled: though for her weaknes (be­ing but lately sprung) it is not able to keepe it vnder measure, yet by little and little it groweth to some ripenes: And therefore next vpon, or rather iointly with this mourning, it breedeth a hatred and lothing of sinne, A desire and long­ing after the righ­teousnes of Christ Iesus. that is so filthy and odious in the sight of God, and so pernicious and dangerous vnto man, and planteth a desire and longing af­ter the righteousnesse of Christ Iesus: And therefore is greatly encouraged to ap­proch and draw neere vnto the Throne of Grace, and to call and cry vnto God for mercy. And all these are the notable and vndoubted fruits of Faith, and most certaine arguments and euident tokens, that true faith (although not in her full perfection) is surely seated in the heart of him that hath them. A taste & comforta­ble feeling of the grace of God.

4 Fourthly, after all these, they grow by little and little to haue some taste and comfortable feeling of the grace of God, [Page 91]imparted to them by the inward wor­king of Gods Spirit: Insomuch that eue­ry day more and more they grow to conquer & subdue the despairing thoughts of the flesh, and the motions thereof: And the comfortable influence of the Spi­rit, seemeth euery day more then other, to haue a larger and freer passage in the chamber of their hearts, in testifying vnto them, the grace of God, in the free remission of sinne, and the perfor­mance of the worke of their Adoption.

5 Fiftly, after all these, ensueth that full assurance and most notable effect of Faith, Peace of consci­ence. euen the very peace of conscience: For that now they are assuredly and fully resolued, Weake Christians doubt they haue faith; because they finde it not to be so strōg in them­selues, as they per­ceiue it to bee in others. that all their sinnes are washed away in the bloud of Christ; that by his death, the wrath of God is ap­peased, their ransome paid, the righte­ousnes of Christ, by imputation made theirs, the feare of death and hell aboli­shed, and life eternall purchased.

After this doctrine, in the course and manner of mans conuersion thus deli­uered; let vs now returne againe vnto the broken and afflicted soule, which [Page 92]doubteth of the want of faith. And withall let vs see, and sift the reason, why hee thus despayreth of his faith, and thinketh and perswadeth himselfe that he hath no faith at all. His reason is this: Because hee doth not finde within himselfe as yet, that certaintie and full assurance of saluation, which he seeth and perceiueth to be in others.

This reason, although it seeme to him very strong, yet in it selfe it is but weake, and beeing throughly examined, cannot hold nor stand for good. For this full assurance, whereupon he groun­deth his reason, is not Faith, as some haue defined faith (saying, Faith is a full assurance:) but rather one notable and vndoubted effect of faith: And yet not alwayes so atttending vpon faith, as though it should continually bee there euidently seene, where faith is seated. For a man may haue true faith, and yet not feele this full assurance. And my rea­son is, because this assurance is not the first effect, that faith euer bringeth forth in the heart of man, when it is begun to be ingrafted in him: But it hath ma­ny [Page 93]other excellent effects precedent and going before it: As the true and hearty mourning for sinne, that earnest lothing and hatred of sinne, and a thirsting and longing after righteousnes, &c. which are often found in the Elect of God, before such time as they receiue this caline and peace of conscience and ioy in the Holy Ghost, by the full assu­rance of their saluation.

Now to proue these to be the fruits and attendants of true faith, the rather to qualifie and allay the sharpe and bitter combate of the troubled soule; let vs diligently consider

1 First, the principall efficient cause and worker of this sorrow and mourning which I spake of, is the Spirit of Regene­ration and Adoption. For this cause, the Apostle calleth it a sorrow that is of God, 2. Cor. 7.9, 10. Rom. 8.26. 2. Cor. 7. And the Spirit is said, Romans 8. to pray in vs with sighs, that cannot be expressed. This Spirit is onely had and retained of vs by the meanes of Faith, Gal. 3.2. For it is receiued, and dwelleth in cur hearts by faith, Gal. 3.2. Wherupon it also followeth, that of necessitie, it can [Page 94]none otherwise be, but where this ear­nest sorrow, and earnest lothing and de­testation of sinne is found, there also faith should be ingraffed: Because other­wise, this Spirit of Adoption which effec­teth these in vs, could not be entertai­ned in our hearts.

2 Secondly, this sorrow, Psal. 51. which other­wise in regard of the subiect is called a contrite and broken heart, is said to be a sacrifice of God, and such an one as hee will not despise. And how could this be, that it should bee a thing so accepta­ble in the sight of God, and so well ac­cepted of him, if it did not proceed, and come of Faith, seeing that (as the A­postle restifieth) without Faith it is impos­sible to please God? Heb. 11.6. Rom. 14.23 And, Whatsoeuer is not of Faith, is sinne.

3 Thirdly, touching that other affecti­on, which is the longing after righteousnes; Christ telleth vs, Math. 5.6. that he is blessed, that hungreth and thirsteth after righteonsnesse. And how is it possible, that any should be blessed that haue not faith? For it is of faith, Gal. 3.9. that wee are blessed with faithfull Abraham.

Let vs therefore now returne this reason of the distressed person back a­gaine vpon himselfe with aduantage, and greatly to his comfort. Thou sayst thou art broken with the sight of sinne, thou hatest it, and thou desirest to bee freed and vnburthened of it, and longest to feele the comfort of the Spirit, to seale vp vnto thee thy saluation: And yet thou canst grow to no certainty within thy selfe, but remainest still doubtfull of thine estate. Wilt thou therefore say thou hast no faith? Nay, I rather infer, that thou hast a faith, and that the Spi­rit of Adoption hath already laid the claime, and giuen the earnest penny vn­to thy heart: Not because thou art not assured (for be it farre, that I should so reason) but because that though thou hast not this; yet I finde the other to­kens and arguments of faith to be seated in thy soule: In that thou art found thus heartily to mourne vnder sinne, that thou lothest and detestest thy wickednes, and doest so earnestly desire to be cloa­thed and inuested with the garments of Christs righteousnes; whereby thou [Page 96]maist appeare righteous in the sight of thy heauenly Father.

For further proofe of this mine asser­tion, & for our better instruction; let vs vse an instance or two euen in common reason. The graft that is newly and of late planted, it hath so farre increased, that it hath brought forth buddes and leaues, but as yet no fruit: If now the question be demanded, whether the graft be dead or not; euery one which hath but common sense, will answere, that it is not dead, but hath a life, though as yet it hath no fruit, but only a shew of leaues and blossomes. If againe it be demanded, how it can be, that it should effect these two, and not the fruit: the answere will be, that it is not necessary; because these by the course of nature are precedent, and goe before the other. And therefore these, that is, the leaues and blossomes may be, and the plant by them may be surely knowne to haue life; though the other, that is, the fruit, be not yet effected. So say I of the plant of faith: Although it hath not as yet the fruit of full assurance, shewing forth it [Page 97]selfe: yet it hath the blossomes (that is) the sorrowing for sinne, the hearty de testation of sinne, and the earnest loue of righteousnes. Is this faith now dead? or is it not at all, because it hath not yet brought forth this notable effect of certainty and assurance? God forbid. But seeing it hath these other effects, so manifestly appearing; wee may assure our selues, that we haue a faith already ingendred in vs, which will bring forth that other excellent fruit of assurance in time conuenient.

The child that is conceiued in the wombe, though it hath a life and moti­on, yet it is not at the first discerned by the motion so apparantly, as when it growes to more strength, and more per­fection: and yet the infant being but yong and weake, the woman coniectu­reth by some extraordinarie accidents in her selfe, that shee is with child. So faith that is ingendred as a yong Babe, in the wombe of the heart and soule, though by such apparant motion, thou canst not descry it to bee within thy selfe: yet in that alteration, that thou [Page 98]shalt finde with thy selfe, thou maist ea­sily coniecture, that there is such a thing conceiued. For looke vnto thy selfe, and consider throughly of thine estate, what thou hast beene beforetime, and what an one thou now art: and thou shalt easily see and perceiue a great al­teration and change in thy selfe, and that thou art farre vnlike vnto that which thou wast before. For before, thou did­dest delight and take a pleasure in sinne, and wast quicke and ready to commit sinne, euen with greedinesse. No wicked­nes so vile, but thou couldest easily bee brought to the working thereof. But now, as one burdened in thy selfe, thou mournest and sighest at it, thou dost great­ly loath and detest it. Before, thou tookest no pleasure in the comfortable promises of God; Christ and the merits of his pre­cious death and Passion were odious vn­to thee: but now thou art so sicke with longing, like a woman with child, that thou most earnestly doest hunger and thirst after them. Before, thou couldest not abide to heare of the benefits of Christ, thou madest none account of [Page 99]them. But now thou art so affected towards them, that at the very sight thereof thou art sick; yea, so sick, that thou art ready to swound, because thou canst not bee put presently in possession, and immediately enioy the full fruition of the same. Euery mi nute seemeth a moneth, euery day a hundred yeeres, vntill thy longing be satisfied, and that thou mayest take thy fill, and haue thy full repast vpon them. O blessed change, that is so full and plenteous with these so excellent fruits and effects of faith! I may iustly call it a blessed change, in respect of those comfortable promises, most comforta­bly vttered by the Spirit of God, to the great consolation of all those in whom this change is found.

First, that there is the oyle of glad­nes appointed for them that mourne in Zion. They that hunger and thirst after righteousnes, shal be filled & satisfied. Mat. 5.6. Ioh. 7.37, 38. And to him that thirsteth, Christ promiseth to giue of the Water of Life, that shall make him neuer thirst againe, but shall be in him a Well of water springing vp [Page 100]vnto euerlasting life. Wherefore find­ing in thy selfe these things, which are attended vpon, with these so certaine and comfortable promises; cheere vp thy selfe herein, and refresh thy soule with the Flagons of Gods eternall con­solations and comforts. And whenso­euer either the weaknes of the flesh, or wilynesse of Satan shall set vpon thee, either with this, or any such like assault, put them off with this common word, grounded vpon the former Reasons; that the Argument to conclude the want of Faith is naught, and the reason will not hold. And yet, I know, there are certaine other doubts troubling and disquieting the distressed conscience.

1 As first, seeing the Reprobates are found to haue a sorrow also; whether his sorrow (I meane of the Elect) be not the very same sorrow, & of the same nature whereof the Castawayes may be partakers.

2 Secondly, seeing that there is in him an inclination vnto sinne, and hee fin­deth himselfe giuen to commit sinne; whether vvithall hee can bee rightly [Page 101]said to loath and hate his sinnes.

3 Thirdly, because hee findeth his na­ture so much drawing and haling him back from goodnes and godlinesse; whether he can be iustly said to haue a longing after righteousnes. For these and such like imperfections, that he find­eth in himselfe, doe so violently rush vpon him oftentimes, that they doe, as it were altogether frustrate and make void the former doctrine concerning the seuerall effects of Faith: Into the handling of the which particulars, I would now haue entred, but that a more full and further handling thereof ap­pertaineth more properly vnto the next generall assault, which is the weaknesse of Repentance; vnto vvhich place I am purposed to reserue them.

CHAP. VIII.

THe next Person troubled with the doubt of faith, A Regene­rate per­son trou­bled with the doubt of Faith. is hee that is already [Page 102] renued, passed the wombe of his new birth, and hath already receiued at one time or other, some euident witnes and good assurance of the Spirit, that hee is the Child of God, and one of the num­ber of Gods elected, but the force and influences of his fl [...]sh, hauing recourse back againe with him, the same assu­rance for the time, seemeth to be can­celled and cleane razed out: And he fee­leth not the ioy and comfort of the Spi­rit so farre and in such measure, as at other former times: and therefore hee beginneth greatly to doubt of his estate; not so much whether he had a faith or not, as whether his faith was a true faith, or onely temporary, and for a time, and such an one as is incident to the very Reprobates and Castawayes. Vpon which doubtfulnesse, there doth arise oftentimes in him, many strong and grieuous conflicts; and that so much the rather, because that the sorrowfull soule, being not well instructed, or at the least not well remembring the na­ture of faith, and the difference of true faith, from that which is onely fained, [Page 103]temporarie, dead and hypocriticall. And withall, being too too ready & inclined to suspect euer the worst that may be of it selfe: turneth euery motion of the flesh, and infirmitie of nature, to bee so many Reasons to driue him forward to despaire. Against this euil therefore, we are to vse these remedies:

1 First, the man which doubteth in this manner of his faith, Meanes of comfort. and the truth thereof, is to consider and call to minde to his comfort, this one pro­pertie, which is incident vnto true faith, that it is not euer in the full tide: but sometimes it ebbs and falls, yea, and that full low: neither doth that full as­surance and inward witnes speake so plainely to the pacifying of the heart and conscience: but sometime more then other, it seemeth to giue a more cold and weake testimonie, and some­time none at all. For though this te­stimony of assurance, bee an effect of faith, as hath been said; yet it is not al­wayes discerned of them, which are in­dued with it: no, though it hath been sometime felt and perceiued before. [Page 104] Example hereof we may haue in Dauid, a man before Regenerate, & such an one as had often felt in himselfe, this in­ward testimonie of the Holy Ghost, to assure his heart that hee was the child of GOD, and yet faith grew in him so weake sometime, and the flesh so mightily preuailed, that as one vtterly destitute of this ioy and comfort of the Spirit; as though the Spirit had vtterly giuen him vp, he prayeth carnestly to haue the same restored.

For it is with faith, as it is with the Moone, which sometime giueth her full light, and sometime is ecclipsed. And as it is with the Sunne, vvhich sometime doth shine in his full strength, and sometime is shaddowed and hid vn­der clouds: Like the trees that some­time flourish, beeing fresh and greene, and sometime fade againe, seeme dry and dead as blasted. Or like the child within the wombe, that sometime mo­ueth strongly, and sometime againe rest­eth a long time quiet and void of sensi­ble and apparant motion.

Now, as it is against reason to fay, [Page 105]the Moone is darkned and eclipsed, and the Sunne is hid and shadowed vnder a cloud, therefore there is no Moone, no Sunne at all. The tree is dry and naked, and therefore is decayed. The childe doth not shew a continuall and appa­rant motion, and therefore it is dead within the womb: So it is very absurd also to say, that because thy faith is eclip­sed and darkned by the clowds of our imperfections, bitten and beaten with the outragiousnesse of the flesh, lieth still and quiet without her wonted mo­tion, that therefore it is ceased to bee a faith, or is no faith at all. And therfore this reason can be no reason at all, to prooue the nullity of faith, vnlesse it first be prooued, that faith doth alwaies increase and neuer decrease, and that hauing once brought forth the full assurance aforesayd, it doth alwayes keepe and retaine the same inuiolable.

The second meanes of comfort in this case, is to know persectly, Meanes [...] com­fo [...]. and to retaine surely, the true differences of true faith and fained. For this being a second doubt, rising from the defect of the aforesayd [Page 106]assurance, whether their faith be true or no, I thinke it necessary, in the next place to consider, how this true faith may be descried from that which is counterfet, false and temporary.

It is therefore to be vnderstood, that true faith may be discerned and known by these marks. 1 First, in that it yeeldeth at one time or other, though not al­wayes, this sure perswasion, that all our sinnes are remitted and forgiuen, and that not for any merits or deserts of ours, but by and through the merits and pre­cious bloud-shedding of our Sauiour Iesus Christ.

2 Secondly, vpon this ensueth, or ra­ther together with this is annexed a boldnesse and confidence to approch vnto the Throne of grace and mercy, Rom. 5. with an assurance in our hearts and con­sciences, that we shall obtaine remission of all our sinnes, and be freely iustified in the sight of God.

3 And thirdly, the outward effects of faith will also appeare and shew them­selues in our workes, in that wee shall finde in our affections, a loathing and a [Page 107] detestation of sinne, a loue of God, a re­uerent feare to offend him, being to vs so gracious and louing a Father; a zeale of his glory, and an earnest care and de­sire to liue according to his will, with many other such like.

These effects (if our faith were a true faith indeed) did then shew forth themselues in some measure, when as our faith was at that full tide, though faith being somewhat weakned, they seeme to be afterwards lessened and re­bated in vs. But as for that famed faith, it cannot make this application of the promises of God, neither can it come with such full assurance, to craue and obtaine remission at Gods hands. For though it seemeth to bring forth a cer­tain ioy in the heart of him that hath it, & therupon doth flatter himself in a bare conceit of forgiuenesse: yet because he doth not throughly enter into exami­nation of himselfe, it is but like a dream, and hee which hath this faith, is but as one that is asleepe, who dreaming, per­swadeth himselfe that hee is increased mightily, and growne to a great and [Page 108]goodly estate, whereas indeed his con­dition is none other, but the very same still and all one with that it was before. But of this in place more conuenient hereafter.

Now to remooue this doubt of the truth of faith, we are not to looke so in­tentiuely vpon our present state, but ra­ther we are to cast our eyes, and to look backe vnto that which went before. Whether when wee found the former peace and quiet of conscience in assu­rance of our forgiuenesse, wee had not also those effects in some measure, though not in the highest perfection, waiting and attending on it. For if they were, then wee may assure our selues, that wee had and haue true faith indeed, and that we are blessed, and for vs assuredly saluation is reserued.

For proofe and confirmation hereof, 3. Meanes of com­fort. take this for the third meanes of com­fort, viz. that true faith being once ingraf­fed, can neuer vtterly decay and fall away againe, though for a time it may bee re­bated, weakned, and decreased. For whom God loueth, in them he plan­teth [Page 109]this faith: and as he loueth vnto the end, & with an euerlasting loue, so his graces flowing from this loue, are per­manent for euer in his beloued children. And looke what good worke hee hath begunne, hee will surely finish and per­forme vnto the comming of Christ. And therefore if once we haue found in vs the testimony of the Spirit, and ef­fect of faith, to shew it selfe (though it doth not still and alwayes so) yet let vs not despaire, knowing that faith may bee dimmed, but neuer extin­guished, it may bee weakned, made faint and feeble, but cannot bee vtterly quelled and killed in vs. All this, not­withstanding, which I haue sayd, it is found by due and good experience, that by reason of this faintnesse and feeblenesse, whereunto faith is often subiect, there commeth vnto the di­stressed and doubting Christian, great griefe and sorrow of heart. For when hee findeth in himselfe a longing and desire alwayes to bee ioyned with his head Christ, and to enioy the sweet and comfortable presence of the Spirit of [Page 110]God, proceeding of faith: he cannot to­lerate nor beare the absence thereof, without great sorrow and mourning, which doth euidently appeare by the example of the Church, which being depriued for the tune, of this inward ioy of the presence and effectuall wor­king of the Spirit, as though Christ were departed from her, is sayd to rise out of her bed, Cant. 3.2. and to goe about the City by the streets and open places, to seeke him that her soule did loue.

And yet this mourning and sorrow is so farre off from being a cause of such distrust, 4. Meanes of com­fort. that if the matter be well consi­dered, the broken soule shall rather finde it a reason to imploy the con­trary. For tell me, I pray thee, what is the cause that thou doest so mourne and sigh? Is it not because thou dost thinke that Christ is departed from thee, be­cause the comfort of the Spirit is not present with thee, because thou findest not the same ioy and solace in the pro­mises of God, as heretofore thou hast done, and because thou hast an earnest longing and desire to entertaine and [Page 111]harbour againe this Spirit of com­fort in thy mourning soule, but canst not, as thou thinkest, attaine to the same? Why, plucke vp thy heart, bee not dismayd nor troubled herewith: but rather be thou assured, that these are motions and affections, so farre vnmeet for any man to ground despaire vpon, that euery sigh and teare that is spent therein, is so many reasons and argu­ments to strengthen and confirme thy heart, that thou art a chosen Vessell, and an elected Childe of God. Is it likely, thinkest thou, that hee that is vnregene­rate, and abideth still in the corruption of his flesh, and taketh a pleasure to walke in the filthy lusts thereof, should take such ioy and solace in the Spirit, as that hee could not tolerate or abide to haue the same absent from him? Would he mourne and sigh, because hee with­draweth himselfe from him? Or would hee long after the Spirit, and wish and desire to finde and feele it worke with­in him? I assure thee no: These affections are not of the Flesh, but of the Spirit. And therefore see how much thou art [Page 112]deceiued, that whilest the Spirit worketh thus effectually within thine heart; yet thou complainest of the want therof, and sayest thou feelest it not, thou findest it not. And the reason whereby thou art led to think and iudge thus of thy selfe, is, because that thou being so intentiue vpon one only fruit, forgettest that these also are notable effects of faith.

5. 5. Meanes of com­fort. Another thing whereof we must take good heed, and whereof wee must beware in this case, is, that in viewing and considering the faith of other the seruants of God, wee be not ouermuch intentiue, in comparison of it with our owne estate. For hecreby oftentimes it commeth to passe, that whiles wee too much gaze vpon their perfection, and then looke downe againe vpon our own infirmities, we fall not onely to a dislike, but oftentimes to a maruellous distrust and despaire of our owne estate: Much like to him, that gazing too much vpon the Sunne, hath his eyes dazled with the brightnesse thereof, that when he look­eth downe againe vpon the earth, hee hardly seeth any thing at all, or at the [Page 113]least, not so liuely a resemblance as hee did before. In this point, therefore, we must remember: First, that it is not the perfection, but the truth of faith that is re­quired: For if thy faith be true and vn­fained, though it be in thine eyes weake and feeble, it is sufficient. The hand and arme that is not dead indeede, but only taken with a shaking palsey, is able to re­ceiue a reward that shall be giuen, as effe­clually, though not so steadily, as is the hand and arme, being strong and sound without such imperfections: So faith, though faint and feeble in thy sight, and cumbred with many doubting cogitati­ons, as it were with a shaking palsey, yet seeing it is not dead, but liuely, assure thy self that it is sufficient to receiue at Gods hands, the penny & reward of eternal life.

Secondly, thou art to consider, that God bestoweth his graces in such mea­sure, as he thinketh good in his owne wis­dome; to some he giueth more, to some lesse, and not to all in like and equall pro­portion, and yet to euery one of his E­lect sufficient vnto saluation. One, Mat. 25.21 23. as wee read in the Jospell, had fiue talents [Page 114]committed vnto him, and another but two, and yet hee that hath but two, shall enter into his Masters ioy. Mat. 8. The Centu­rions faith (as we also read) was strong; for there was not found the like in Is­rael, by the testimony of Christ him­selfe. Iairus faith was weaker, and not so strong, as appeareth by the Scrip­tures. And the faith of him that cried for help against his vnbeliefe, more weake then that of Iairus; and yet because it was a true & liuing faith, he that had the weakest, had notwithstanding sufficient to obtain the things he sued for. So that it is with the Elect of God in regard of faith, as it was somtime with the Israe­lites in gathering Manna in the wilder­nes, he that gathered much, had nothing ouer, and he that gathered lesse, had no want: So the Chosen of God, they that are indued with the greatest measure & gift of faith, are but wel, & haue nothing to spare, and they that haue the least and skantiest portion, yet haue sufficient to feed on Christ vnto eternall life. And heereupon it is, that the Apostle affir­meth, that to euery one is giuen grace, ac­cording [Page 115]to the measure of the gift of Christ. And that God hath dealt to euery one the measure of faith. And againe, Eph. 4.7. that the Spirit distributeth to euery man seuerally, Rom. 12.3. as he will. So that faith then, and the o­ther gifts and graces of God, are giuen, but not at the appointment of man, but of God, and not in a quantity to all a­like, but in such manner and measure to euery one, as vnto God seemeth best, & as he in his wisdom shall iudge to be for euery one most conuenient. Neither are weto think, that this is any strange man­ner of dealing in God. For we see plain­ly, that God disposeth not of al persons after a like sort. For some he appointeth to endure longer, sharper & greater com­bats, & in them a greater gift of faith he seeth to be requisite: Some again he or­daineth to lesser, shorter, & more easie con­flicts, & in them a lesser measure serueth.

And further, I pray thee marke, how in iudging of the measure and quantitie of thy faith, and comparing it with the faith of others, thou may st be deceiued:

For thus thou vsest to reason and di­spute, and that against thy selfe: I read [Page 116]and see also by experience of diuers the seruants of God, which euen in the first encounter against temptations, through the great strength of their faith, haue preuailed & gotten the victory, & that in a short time: But I contrariwise haue struggled and striuen, and that a long time; but as it appeareth, all in vaine, for still I am foyled, and alwayes goe away with the worst, and therefore I know, that in comparison of theirs, my faith is most faint and weake.

To this thy reason I answer, Answ. 1 First, that the prouidence of God; is heere to bee considered, who at his owne plea­sure disposeth all things; and since hee hath appointed thee to a longer and a more dangerous conflict, perswade thy selfe also, that hee vouchafeth to mi­nister strength vnto thee, that thou mayst bee able to endure the fame: and this hee doth to this end, that in thy weaknesse his power might bee shew­ed forth, and that thy victory ouer thy great and grieuous enemies, might bee the more famous, and that hee, I meane God himselfe in thee, should bee the [Page 117]more glorified. And of this bee thou bold, that although the temptations wherewith thou art assaulted, be great and of long continuance, yet hee will not suffer thee to be tempted aboue thy strength; nor longer then the time which he hath limited and appointed; but in his time will prepare a way for thee to escape.

2 Secondly, I say, that this thy reason is not good. For all this while thou doest compare together the euents, but not the assaults of thy selfe and others. For the assaults being different, it may and doth often come to passe, that the weake and feeble faith may get and obtaine a quicker and a more speedy conquest, then that which is strong and mighty. As for example. There are two persons diseased, the one a man of middle age, the other a child yong and tender: the disease of them both is grieuous; yet we see it oftentimes so to fall out, that the child sooner recouereth and attaineth vnto health, then the man: & the man to be a lōger time disquieted with sicknes then the child. Shall vvee [Page 118]now say, that the child is stronger then the man, because he first recouered? Or will you not rather say, that the disea­ses were not in like measure in both, but in the child in a lesser quantitie, in that by so little strength, he is so quickly re­couered: and in the other in greater measure, in that, the greater strength notwithstanding, hee could not in lon­ger time be cured? The reason is like. Is therefore the assault lesse and of shor­ter continuance? Thy faith then may with more case, and in shorter time o­uercome it, though it bee but weake. And on the other side, is the assault strong, and of longer time continued? Shrinke not at the matter, neither bee thou any whit dismayed or discoura­ged therefore. For, albeit thy faith is constrained, to continue longer in fight before it can preuaile: yet be sure, that thou shalt at last obtaine the victory, and triumph ouer thine enemies most glo­riously.

As the Bee oftentimes, out of the bitterrest Flower, sucketh or gathereth Honey: so out of these fierce assaults, [Page 119]whereby thy soule is troubled, thou mayst to thy comfort gather a Reason and Argument, to proue the greatnesse and strength of thy Faith, whereof thou doest stand so much in doubt. Thou thinkest that incountring with great assaults, and not able at the first to ouercome them, that therefore thy faith is weake and feeble. But the case is otherwise. For great temptations, doe import a great measure of the gift of Faith. For God, saith the Apostle, as is be­fore alledged, tempteth none aboue mea­sure, and aboue that which hee is able to beare. And therefore as God measu­reth our temptations, according to the measure of our faith, chaining and muz­zling vp the Tempter, that hee should not haue his full swindge against vs, and ministring strength vnto vs, that we should be able to resist the same: So we againe, by the measure of our tempta­tions and assaults, may learne the mea­sure of the gift of faith that is bestowed vpon vs. For faith is neuer so well tryed in her strength, as in the time of temptations: for which cause also they [Page 120]are called the tryall of faith. Thus then a man may reason with thee: Are thy temptations great? Thy faith then is also great. For otherwise God would neuer haue laid so great a tryall on thee; vn­lesse he had knowne thee by his grace, to be inabled to indure it.

And againe, on the contrarie, thy temptations are small: shall I therefore in­ferre, and say, thy faith is also weake? I dare not so reason, because I know the case is otherwise. For the greatest faith many times shall finde small, as well as great temptations: and yet is not there­fore to be accounted weake, but rather strong still, and able to beare away the triumph in a greater combate. For the care of God, in measuring of temptati­ons, is not in respect of the smalnesse of the quantitie, that it should not bee too little, but alwayes fit and equall, and ne­uer inferiour to the strength of faith: But in the greatnesse, that they be not ouermuch, for our abilitie to sustaine. And therefore, it is not said, that God tempteth not vnder, but that he tempteth not ouer and aboue that wee are able to [Page 121]beare. Wherefore thou mayst here see and marke againe, how this doctrine scrueth still, to increase and further thy cōfort, but not to breed or bring despayre at all. For he that hath the greatest tempta­tions, though he haue a stronger and a longer combate, and some great trouble therewith: yet he hath an assured Argu­ment of the strength of Faith, which in time conuenient shall get the vpper hand. And on the other side, he that hath but small assaults, and such as hee can easily master; besides, the comfort he is to haue, in that hee can so soone subdue his tryalls: let not the weaknes of his assaults, be any reason vnto him, to conclude thereupon the weaknes of his faith, and thereby take a discomfort in himselfe. And let both these sorts of men hold themselues contented with the measure of faith, which God hath vouchsafed to impart vnto them, and alwayes shew themselues thankefull vn­to God for the same.

CHAP. IX.

THe next assault wherewith the conscience of many is greatly trou­bled, is, the weaknesse and suspected want of repentance. For the man that is true­ly regenerate, is oftentimes affected vnto goodnes, as the couetous man is affected vnto riches. He thinketh hee hath neuer enough; he is so greedy, that he can ne­uer be satisfied: the more hee hath, the more he coueteth: euery light losse, is thought of him to bee an exceeding hinderance; and euery slender want, maketh him sad and heauy: So the true Christian hath such an inward lon­ging after the fruits of his regeneration, that haue he neuer so much, yet is hee neuer satisfied, but still coueteth and crveth out for more. If hee finde any defect within himselfe, he is straightway so grieued and perplexed therewith, that hee thinketh still all too little for him.

Whereupon, comparing his deeds, which are imperfect, with the perfect du­tie that the Law of God requireth at his hands, and finding so great oddes and difference betwixt them, he then falleth into many doubtfull and distrustfull sus­pitions of his owne estate. Which suspi­tions are in him the more increased and augmented, when hee againe conside­reth, that the doctrine of the Gospell al­so requireth at our hands such puritie and integritie of life and conuersation, and so straitly linketh and coupleth to­gether true faith, and good workes, as vn­separable companions, and such as can not be iustly seuered or parted asunder. Vnto this there is also annexed, the vn­equall comparison of himselfe with others, the Saints and seruants of the Lord; whose vertues, and godlinesse of life is registred and recorded in the Booke of God: And finding so great inequalitie betwixt them and him, he then calleth to minde, the fearfull punishments, that are denounced and threatened in the Scripture, against such sins and imper­fections, as hee findeth within himselfe.

And hereupon it falleth out, that ha­uing his heart by this meanes possessed with such a sinister iudgement of his own estate, that is ready to writhe and con­uert all to the worst that may be; hee groweth to many gricuous passions in himselfe. And vnto all these inconueni­ences, he is led as it were step by step, and by degrees, for want of due remem­brance of the state of Christians, after the time of their Regeneration. Where­fore, let vs see, what comforts may bee had, for the helping and curing of this cuill also.

Now because the question is not on­ly of the weaknes: but herewithall also of the truth of repentance; whether it be repentance indeed or not, I thinke it very expedient and necessary, by way of preparation: First, to search out what true repentance is: and secondly, how and by what markes it may be knowne and discerned, from that which is fained and hypocriticall.

Repentance in Scripture hath two spe­ciall names, to expresse and declare the nature thereof. One in the Prophets, [Page 125]where it is called a turning or returning vnto God. And the other in the Gos­pell, where it is called [...], which signifieth a change or alteration of the minde. So that as turning or returning, implyeth a leauing, and an acceptation; a leaning of that euill way, which before wee followed, and an accepting of that good & right path, w ^ch before we shun­ned: And as changing importeth two things; the corruption of the former form, and the induction of a new: So repentance hath in it two parts; a for saking of sinne, and a following after righteousnes; a con­uersion from euill, and a change and alte­ration, vnto that which is good. For if we will bee accounted in the number of those which are truely repentant, wee must of necessitie, be cast as it were in a new mould. Our old stamp must be vt­terly razed and defaced, and a new must be imprinted: and this is that which the Scripture meaneth, when it saith, Wee must be borne againe.

These two parts, in Scriptures are cal­led in other termes; mortification, and vinification. Mortification, whereby [Page 126]the deeds and corruptions of the flesh are mortified, stricken dead and quelled in vs; and therefore is called the morti­fication of the flesh. Vinification, where­by we are quickened, incouraged and pricked forward vnto righteousnesse, the Spirit getting the mastery and pre­eminence aboue the flesh; and there­fore is called the quickening or vinifica­tion of the Spirit.

Repentance then, Repen­tance de­scribed. hauing these two essentiall parts, may in this manner bee described: That it is a grace and worke of the holy Ghost, whereby our hearts and mindes are altered and changed, from following of that which is euill and wicked, to embracing of that which is good and godly. Now if this change and alterati­on be found in vs, we may then say and assure our selues, that wee haue true re­pentance indeed. But because the truth hereof is not quickly knowne, nor ea­sily discerned, and for that wee may soone through Satans craft be deceiued in this matter, as it falleth out with the Reprobates, which oftentimes, or ra­ther alwayes account their fained and [Page 127]hypocriticall conuersion, to be a true conuersion, when as in deed (if it be thorowly tryed) it is nothing lesse: Wee are next to consider how, and by what marks true Repentance is to be discerned and knowne, and so we may bee brought to iudge rightly of our owne.

CHAP. X.

1 THe first assured marke therefore, to know true Repentance by, 1. Inward & hearty sor­row for sin. is that inward and hearty sorrow for sinne, as an efficient cause whereby it is effected in vs: For they that are true­ly repentant, shall soone find in them­selues, first, this inward compunction and contrition of heart for the sinnes which they haue committed; where­upon will ensue and follow this earnest care to shun and auoide the same, and a studious desire and indeuour to walke in righteousnesse. But now, lest that in giuing sentence and iudgement vp­on [Page 128]this sorrow, wee should bee decei­ued. It is here againe to bee called to minde, which hath before beene some­what touched, viz. that sorowing for sinne, is proued to be of two sorts: One proper to the Elect of God, and the other to the Reprobate. For it is manifest, that euen these, I meane such as haue been euidently prooued Reprobates, haue beene found to haue had a certaine sorrow, sighing, and mourning in them, as doth appeare by the examples of Cain, Saul, Ahab and Iudas; and yet nothing partakers, but cleane voide of that true repentance which hath beene found in the godly sort, and chosen people of the Lord. And this sorrow of such wicked ones, is the same which before is mentioned to haue his originall onely from the Law of God, without any taste or touch of the Gospell. But that other sorrow which wee vse in this place, as a marke of true repentance, and which I ac­count as the fore-runner of repentance, is onely incident, and doth properly appertaine to the Elect and Chosen of [Page 129]the Lord, and is found to haue a farre further step, then had the former. And therefore, lest wee deceiue our selues herein, as hypocrites often do, let vs in a word or two, as briefly as we may, obserue the difference betwixt these two kindes of sorrow.

This counterfeit and hypocriticall sor­row, Counter­f it and hypocri­ticall sor­row. which (as I said) is found in hy­pocrites, ariseth from the Law, and that onely in consideration of the hea­uy and terrible iudgements, in the same denounced against the trans­gressors thereof. And hereupon it is that they mourne and sigh onely, for that they see and perceiue themselues, by reason of their great sinne and wie­kednesses, by force and by the sen­tence of the Law, to bee brought in­to a dangerous or a damnable estate; But as for the sinne it selfe, which by them is committed day by day, al­though it bee, in the proper nature thereof, neuer so filthy or abomina­ble, yet do they not mourne for it, but remaine stil in them, with as great loue, and take as great pleasure therein, and [Page 130]haue as great a desire to commit the same still, as euer they had at any time before; so small an alteration is found to follow in them, vpon this their sorrow, and so farre off are they from hauing, euen this first marke of true repentance.

But it is farre otherwise with the man regenerate; Difference betwixt the sorrow of the vn­regene­rate and regene­rate. for although his sor­row begin in deed in the Law, for that thereby he commeth to the knowledge, first, of his sinne, and secondly, of the heauy iudgements by the Law due vnto the same: yet doth not his sorrow there stay and make an end, but endeth in­deed in the Gospell: And therefore it is that he is found to be sad & heauy, not onely in respect or regard of the dan­ger whereinto, by sin, hee is brought, but also in respect of the sinne it selfe, which hee now vtterly hateth and de­testeth, for that hee seeth and findeth it to bee so odious and lothsome in the sight of God; not onely, because hee is a seuere Iudge, ready to take re­uenge for the breach of his Law, as do the Reprobates; but also, because they [Page 131]finde and feele him to bee so good, so gracious, so louing, and so mercifull a Father, against whom he so vngraci­ously and vnnaturally, like a rebelli­ous childe, hath transgressed. And al­though that this his sorrow in these respects, be found and prooued to be great; yet is hee not therein left com­fortlesse, but in the midst of sorrow findeth comfort, as shall appeare here­after.

Againe, this sorrow proceeding of the feare of punishment of sinne, by the Law bringeth forth desperation in the Reprobates, as appeareth in Cain and Iudas, and others; if it stay onely in the Law, and haue no regard vnto the Gospell: For the Law bringeth nothing else but terrour and iudgement. The Law indeed would iustifie, and vpon instification minister vnto man, great consolation, but it must in all points, according to the purity thereof be ful­filled, which wee through our weake­nesse are not able to doe: and there­fore instead of iustifying, wee reape a curse, and instead of consolation, doe [Page 132]gaine sorrow: Which sorrow is wrought and effected in the heart, by the Spirit indeed, but it is by that spirit which the Apostle calleth the spirit of bondage, Rom. 8. which bringeth forth nought but feare: and therefore it is by the same Apostle called not simply a sorrow, but a sorrow vnto death. 2. Cor. 7. But that sorrow w ^ch is found in the Elect, hath another quality, quite contrary, wayting and attendant vpon it, and that is, an assu­red hope of free remission and forgiue­nesse of their sinnes; which hope is not to be found in the other personsbefore­named. And so, though there bee a sorrow for sinne in the Elect, yet it is not, because they are out of hope of pardon for the same, but for the causes before mentioned; hauing alwayes the hope of remission, and forgiuenesse of the same, ioyned therewith. For they see and plainely perceiue, that God shew­eth himselfe to them-wards, as a kinde and louing Father: And therefore if at any time hee afflict and chastice them, they doe, and are bold to confesse the same also, that hee doth it for their [Page 133] good, that they should not perish with the world: And that these his chastise­ments notwithstanding, vpon their repentance, hee will be euer ready to remit and forgiue their sinnes, and wil­ling to receiue them into his fauour againe, as may easily bee prooued by very many, both places and also ex­amples in the Scriptures: And so it com­meth to passe, to the endlesse conso­lation of the godly, that sorrow and ioy do as it were triumph together in one and the selfe-same person. Sorrow, that so good a God should be offended; and Ioy, that all their sinnes are notwith­standing pardoned. And all this is doubtlesse effected by one and the same Spirit, not the spirit of bondage, but of Adoption: For this full assurance, proceeding of Faith, maketh vs to call Abba Father, without any doubt of Gods loue and fauour towards vs; and yet withall breedeth in our hearts such sighes and groanes as cannot bee expressed.

For the further manifestation here­of, amongst many other examples of [Page 134]the Scriptures, which to this purpose may bee produced, I will vse but one onely, and that is the example of the Prodigall sonne, Luke 15. of whom it is written:

First, that he would needs haue his portion of goods deliuered vnto him; hee would shake off the yoke of his fathers gouernement; hee would be a Traueller, and take his iourney into a far Countrey, where he is said to waste and consume his goods and Patrimo­ny with licentious and ryotous liuing. Hereby is his sin manifested.

Secondly, after his goods were in this manner wasted and consumed, there fell a plague of famine and dearth vp­on the Land; hee began to bee pinched with famine, and that in such great and extreme manner, that for his re­liefe in this his great necessity, he would faine haue filled his hungry belly, with the huskes appointed for the Swines meate, which his Master appointed him to keepe, but none was found so pittiful to giue them vnto him: where­in wee see the iustice of the Law exe­cuted vpon him: and hereupon grew [Page 135]his first sorrow, voide of comfort, when hee saw himselfe, by his wilfull diso­bedience, and loosenesse of life, to bee brought to such a miserable case.

Thirdly, Hee being in this manner plagued, and by that plague driuen in­to sorrow, hee is said to come vnto himselfe, and then calleth to minde the good estate euen of his fathers ser­uants, in that they had bread and victuals enough to sustaine their hungry bodies, and hee as one like to pe­rish with hunger. Hee then resolueth with himselfe againe to returne, and to go to his father, with an humble con­fession and acknowledgement of his fault, and humble submission to his fathers order, and a full assurance that hee shall finde fauour at his Fathers hands: and all these (as it were) be­dewed with the teares of his sorrow­full heart, that hee had so grieuously offended so kinde and so louing a fa­ther. And in all these points doe ap­peare vnto vs, the comfortable promi­ses and doctrine of the Gospell: so that vnto this second mourning, begunne [Page 136]thus vpon the due consideration of the lewdnesse of his life on the one part, and the goodnesse of the person against whom he had offended on the other part, it appeareth that there was annexed an assured hope to obtaine re­mission of his fault at his fathers hands, a receiuing againe into fauour, and a comfort and helpe vnto him in these his miseries: otherwise surely he would neuer thus haue reasoned with himselfe, as hee did, bringing his rea­son from the good estate of his fathers seruants, to confirme in himselfe the hope of his owne; neither would hee haue beene so resolute to haue retur­ned to his fathers house, and in such manner to haue humbled himselfe, and confessed his fault, had there not beene in him a great confidence that he should be againe receiued.

I might hereunto adde the example of Mary Magdalen, who (no doubt) mourned, and yet had a hope of re­mission, and therewithall a ioy, and therefore was bold to come vnto Christ; but for breuities cause I will [Page 137]not stand heereupon. Here I would not haue the sorrowfull soule to bee ouer-captious, and to take all things in the worst part. For when, I say, that there is a ioy, a peace, and a faith, at­tending vpon this godly sorrow; I would not haue him therefore thinke, that it is alwaies felt, in manifest and open motion: And therefore be­cause hee findeth it not so cheere­full in himselfe, that therefore his sor­row is but hypocriticall and coun­terfeit.

For you must vnderstand, that this ioy, peace and faith, as it oftentimes falleth out, are not, at the first, ea­sily perceiued; and that because the eyes of our mindes are often so dim­med and dazled, with the excesse of sorrow and mourning, that wee can­not see & perceiue them, as otherwise wee might; and yet for all this, the truth of the same is still abiding & re­maining in vs, as may very well be ga­thered, euen by those weak and feeble motions, which proceed therefrom. Feeble, I say, in our sight and iudge­ment, [Page 138]but otherwise in themselues strong and mightie. This is proued vn­to vs, by the example of Peter, who (no doubt) by the inward testimony of the Spirit, did indeed know assuredly that his sinne committed in denying his Master, should be remitted and for­giuen him; and yet hee is said to haue sorrowed very greatly, Math. 26. (for he depar­ted from amongst the High Priests seruants) and to weepe bitterly.

But it is more plainely proued in Dauid, who hauing receiued before, a warrant from God himselfe, by the mouth of the Prophet Nathan, that his sinne was pardoned, yet he after­ward grew to such excessiue mour­ning in regard of his sinne, as appea­reth, Psal. 51. So that it seemed hee had almost forgotten this promise of forgiuenesse; and therefore hee very earnestly cryeth out, and prayeth vnto God, that hee would wash away his sinnes: Not that Dduid wanted faith, or were vtterly in this his sorrowing, depriued of that peace and ioy I spake of; but because his mourning being so [Page 139]excessiue, and the euidence of faith for the time, was so feeble in regard of his sinne, whereupon he continually fixed his eyes, that hee felt not these things, in such measure and perfection as hee desired, or rather seemed to feele them not at all: And therefore hee desireth God, that hee would restore the Spirit of comfort; as though all comfort had forsaken him, and as though hee had felt no ioy and peace in regard of par­don and remission. And yet, no doubt, all this while hee had a faith, hee had a ioy included in him, as it appeareth after in the same Psalme: For hee could scarce vtter fiue verses more, but it burst out in open confession of his mouth. A contrite and a broken heart thou wilt not despise: as who would say, I am broken, sad and sorrowfull, but yet I haue a stedfast hope, and a full assurance of thy fauour; for such bro­ken and mourning hearts, thou wilt not despise and cast away, but wilt be gracious and good vnto them: yea, and though hee seemed not to feele it before, yet hee was not able now to [Page 140]conceale it any longer, no not when hee was in the greatest combat and struggling and contending with his sinnes. For it plainely appeareth, that hee had accesse to GOD, and to the Throne of Grace, which the Apostle, Rom. 5. maketh to bee the effect of faith. Secondly, hee was withall per­swaded both of GODS power and willingnesse, to forgiue and pardon him; for hee looked vpon the multi­tude of his compassions.

These things, as we see, are found to bee in the godly, in their sorrowing for sinne; but it is not so with the wicked: for they in their sorrow, in stead of comming to God, doe flee from him; in stead of hope, and assurance of mercy and forgiuenesse, haue still iudgement, feare, and dread before their eyes, per­swading themselues that their sinnes are so great and many, that God can­not, and so filthy, that hee will not re­mit and forgiue them.

CHAP. XI.

THese things being rightly considered: I would wish the sorrowfull soule not to be so rash and peremptory in his conceit, as though euery thing is no sooner borne, but is straightway of ne­cessitie brought to perfection: But learne to qualifie and allay these his hasty cen­sures, at the doings of the Husbandman, and vse him as his Schoole-master in this case, to teach him a profitable lesson. The Husbandman, when he hath toyled greatly in dressing his land, in casting his seed into the ground, doth not see his corne presently eared; yet doth hee nothing mis-doubt the increase thereof: For if he see it but chitted in the groūd, he resteth patiently for the time conten­ted, expecting and looking for a happie and a plentifull haruest, in due time to follow vpon his labours: So thou, al­though [Page 142]at the first thou findest such a small growth of these graces of God in thee, yet despayre not. For if they bee as yet but chitted, and doe appeare in thine eyes very small, stay the time with patience, and assure thy selfe that the Lord in his time will giue a further blessing. And what if thy peace, thy ioy and comfort be not growne to such per­fection? yet if thou findest in thy selfe in these extremities, that thou canst but looke so vpon the graces and mercies of God, as such as may be bestowed vpon thee hereafter; though as yet thou canst not resolue thy selfe, by reason of thy frailty, that they are imparted to thee; and withall doest finde a boldnes in thy selfe, to appeare before his pre­sence, and to approch and draw neere vnto the Throne of Grace, to cry and call for them, though it bee with shame­fastnes, as confounded in thy selfe: yet this little shew of faith, that so quickly voideth and vanisheth out of thy sight as a thing of nothing, is a certaine argument, that That thy sorrow and mourning was not altogether void of faith, in ex­pectation [Page 143]of the remission and forgiue­nes of thy sinnes.

Obiect. But here some perhaps will obiect and say, that euen the Reprobates also come to God, and are bold to craue re­mission and forgiuenes of their sinnes, as often as they say but the Lords Prayer, which with many of them is full oft and euery day.

Answ. Whereunto may be answered, Esay 29.13. that this is not to come and approch to God: for though with their mouth they draw neere, and honour God with their lips; yet their hearts are farre away. Neither doe their prayers (howsoeuer they make an outward shew) proceede from any good affection of the heart, as hauing a de­sire and longing to obtaine the thing, which they pray for; but onely are hy­pocritically vsed for a shew and fashi­ons sake, and therefore doth not in truth deserue the name of Prayer, since it is onely outwardlabour of the lips. For hee that draweth neere to God, as he ought to doe, must doe it with a true heart, Heb. 10.22. as witnesseth the A­postle, Heb. 10.22. In which sort all [Page 144]they doe, which are throughly broken vnder sinne, in their heart doe loath it, are weary of it, desire to be released and freed from it; and therefore doe ear­nestly pray to haue it pardoned, thin­king nothing to them so ioyfull, as to be deliuered from the bondage there­of. As for the other, concerning whom this obiection is made, although they can make a great show of sorrow for their sins, & that they pray to God for forgiuenes of the same, and that for the same cause they doe present themselues before the Maiesty of God: yet for that they doe not come with a true heart, doe not in heart detest their sinne, but take a delight and pleasure therein, and still couet to frequent and vse that euill, which in their words and mouth they make a show to be deliuered from; it cannot bee said that they come to the Lord, neither that they can obtaine any thing by this their lip-laboured pray­ers, sauouring onely of hypocrisie, and not of truth.

CHAP. XII.

THe second thing, Marke 2. which I set for a marke of true Repentance, is an hear­ty and inward hatred and lothing of sinne; not onely in that it is simply a cause of iudgement; but especially in that it is an offence against God, that is so gracious and so louing a Father. This hatred is not to be numbred amongst the workes and fruits of the flesh, and so prohibited and forbidden vnto man: but it is to be iustly accounted among the fruits of the Spirit, and giuen in charge & com­mandement vnto men, and may very well be called a godly hatred: for that hereby our loue to God is to be shewed forth and proued, according to the say­ing; Yee that loue the Lord, hate euill. Example of this hatred we may haue in the Prophet Dauid, Psa. 119.113. affir­ming that he hated vaine inuentions, Psal. 119.113. but loued the Law of the Lord: and againe 163. I hate fals-hood, and abhorre it. And [Page 146]to proue that this hatred ought to be in vs, both in regard of the filthinesse of the sinne which wee haue committed; and also in respect and regard of God, a­gainst whom wee haue sinned, Psal. 51. looke to the doings of the same Dauid, Psal. 51. who in that mournfull Psalme, & song of true Repentance, of all other things ma­keth least mention of iudgement; but to shew how he was affected in his mour­ning, & what it was that he principally respected in his suit, he cryeth out vnto the Lord, that hee would wash him throughly from his iniquities, and cleanse him from his sinne, &c. So that it was not so much now the Iudgement against sinne, as the very filthinesse thereof, and the maiestie of the Person against whom hee had transgressed, that did driue Dauid into this sadnes and heauinesse expressed in the same Psalm, as euident­ly appeareth by his earnest iteration therein vsed.

With this hatred and detestation of sinne, is ioyned a desire and longing to bee deliuered and released from the burden and bondage therof, as appeareth by the [Page 147]feruent, hearty and earnest prayers, and the deepe sighs and gronings which the repentant sinner often maketh, & pow­reth out in regard thereof. Of this we haue also example in the same King Dauid, Mary Magdalen, yea, and the poore Publicane, Luke 18. Luke 18. vnto whom wee may in mine opinion, very well ioyn for examples cause, Peters auditors, Act. 2. who hearing Peters Apology, Act 2. and besides, by what strong Reasons brought out of the Scriptures, hee had proned that Iesus whom they had cru­cified, to be the true promised Messiah, appointed of his heauenly Father to be the Deliuerer and Sauiour of his peo­ple, cryed out vnto Peter and his fel­low Apostles, saying, Men and Bre­thren, what shall wee doe? By this their Petition in pitifull manner powred forth, giuing an euident Testimony, that they were so desirous, and had such an earnest longing to be deliuered, as that they were ready and willing to take a­ny lawfull course, were it neuer so painfull, so that they might obtain their desire: yea, they seemed to think it very [Page 148]long, before they heard it. This is pro­ued vnto vs also, euen by the example of the Apostle Paul, who most earnestly prayed and besought the Lord against his imperfections, and pricke of his flesh.

Moreouer, with this hatred is also to be ioyned a shame and confusion in the persons repentant, because of sinne; and that not onely in respect of Man (for so the very Hypocrites are ashamed of their sinnes, and therefore seeke by all meanes possible to hide and keep them from the sight and knowledge of men) but in regard of God, and in considera­tion of the filthinesse of the sin it selfe: and so become as men daunted in them­selues, that euer they were so vngracious to commit such filthines and iniquitie, whereby their so gracious a GOD should be offended. And with this also a free confession and acknowledgement of the same their sinne vnto God, nothing diminishing or abating, but truely con­fessing the hainousnes thereof.

The third Marke following vpon this, Marke 3. is that great feare to offend, which [Page 149]is also to be found in such as bee truely penitent. Of the which feare wee may reade in the Apostles second Epistle to the Corinthians, Chap. 7. 2. Cor. 7. This godly sorrow, saith the Apostle, what feare hath it brought forth? So that he that is truely repentant, shall easily finde in himselfe this feare and dread to sinne againe, as hee had done before-time. And this feare is most seen and discerned by that godly care, that still attends vpon it: Which is an intentiue respect and watchfulnesse ouer our wayes, lest at a­ny time we should offend.

Hereupon it is, that Dauid affirmeth of himselfe, saying: Psal. 119. I haue considered my wayes, and turned my feete vnto thy Testimonies. And againe: I thought I will take heed vnto my wayes, Psal. 39. that I sinne not with my tongue. And Iob, to note this care to be in him, saith, that hee made a couenant with his eyes. Ioh 31. And therefore it is that the Apostle counselleth, that wee should walke circumspectly, that is, carefully in all our wayes, lest wee doe offend.

But yet here is to be obserued: first, [Page 150]that this care to liue vprightly, in him that is now in the worke of Regenerati­on, is not in execution in respect of the time passed, but in intention, in respect of the time to come, in that hee hath in him a resolute intent, euen from the heart, hereafter to haue a care and respect vn­to himselfe, lest at any time he should of­fend; howsoeuer heretofore he hath vsed and demeaned himselfe.

Secondly, that euen in him also that hath had in him manifest fruits of Re­pentance, and is throughly called and re­generated, this care is often smothered and decayed; sometime for a shorter, and sometime for a longer season, as hereafter shall appeare.

The fourth signe and Marke, Marke 4. is a loue and affection vnto righteousnes, wherein we are to note, that as that godly hatred wherof we haue before intreated, is said to be because of sinne; and because that sinne was an offence to God: So the loue of righteousnes is partly, for that it is true righteousnes indeed; and partly, because they know assuredly, that it is a thing both pleasant and acceptable in the sight [Page 151]of God. Wherein we may note a diffe­rence also betwixt the true repentant per­son and the hypocrite. For the hypocrites haue also a certaine shew of loue & affec­tion vnto righteousnes (but farre vnlike the former) insomuch as we shall often see them very hotly to contend & striue in defence of godlinesse: and oftentimes they will appeare to be so zealous in be­halfe of godlines, that they will be ready to sustaine dangers for it. If sinne be to be punished, they will bee therein very forward, as appeareth in the Iewes, and amongst them chiefely in the Pharises; men appearing outwardly very hot and zealous; not onely for the Ceremoniall, but also for the Moral Law of Moses. In giuing almes, they are bountifull; In praying, very deuout; in fasting, very re­ligious and holy: There is no godly exer­cise of Christians to be vsed; wherein they would be found inferiour to any. Yea, euen Iudas that Traytor, preten­ded a care to the good of the poore, ac­counting that precious oyntment when it was powred on his Master to be spent in waste, and would that it had been sold [Page 152]and giuen to the poore. Iohn 12. But as Iohn the Apostle testiiieth of Iudas, that he spake that, not that hee cared for the poore; but because hee was a Thiefe and bare the bagge: So may I say of these men, they loue vertue, not because it is vertue; they loue godlinesse, not because it is godlinesse; they loue godly exercises, not because they are godly exercises, and such as God hath commanded and ap­proued: but their loue is grounded vp­on some other external causes; as world­ly profits, pleasures, friends, feare of danger, respect to please some person, care to purchase and get the praise and commendation of men, rather then of God, and such like; or else, because they see, that thus a meane is as it were pur­chased, whereby they may the better couer and conceale their sinnes, & hide from men, their vniust and wicked life. And thus they louing not godli­nesse for it selfe, but for these respects, may iustly be said to loue these things, rather then to haue any loue and affecti­on vnto goodnes. But it is farre, nay cleane contrary in the true seruant of [Page 153]the Lord, as hath beene (though some­what briefly) touched before.

CHAP. XIII.

NOw, to the end that some fruit may grow to the distressed par­ties, of these things thus vttered, I think it expedient to make some neerer and more speciall application thereof, and in that doing, by the way to meet with and remoue such obiections as are pre­tended against the former doctrine, that so the sorrowfull soule may receiue the greater and the speedier consolation and comfort. Many and subtill also are the shifts which Satan vseth to disgrace and discredit the Truth of the Gospell, and if it did lie in his power, by that meanes vtterly to hinder the course and procee­dings of the same. As hee hath in all a­ges, euen from the beginning, shewed himselfe a Serpent of great subtilty in [Page 154]this behalfe: so not forgetfull of his own nature, hee is bold euen heere to shew himselfe accordingly, and so worketh oftentimes, nay, too too oft, and that in many, that although the doctrine vtte­red be neuer so plaine, neuer so profit­able, yet he so handleth the matter, that either none or very small prdfit shall be taken therof, nay, he so compasseth the matter, that of that whereof man should reap profit to his consolation, be causeth them to gather poison to their vtter de­solation. And to the furtherance of this his purpose against this doctrine, hee heere frameth a dangerous obiection in manner as followeth. Obiect. I confesse (saith the person in soule distressed) that the doctrin which you haue deliuered con­cerning faith, & concerning repentance, is true indeed, your discourse thereof is good & godly: But yet you your selfe do know, I neede not to declare it vnto you, that this your discourse of these two points is a further and greater breach vnto my soule: for by all this which you haue at large so deliuered, I do perceiue and find in my selfe a great [Page 155]and a maruellous defect; I see that I am not truly and indeed repentant: and there­fore howsoeuer others may gather fruit of your godly sayings, yet you may by this surely know, that no gaine doth thereby grow vnto me.

Answ. Concerning the knowledge you a­scribe vnto mee, I protest that it is not for me presumptuously to pry into the heart of any, it is beyond the skill of me, or of any other; this power is left, or rather reserued onely to the Lord, who knoweth the secrets of all mens hearts, and the examination of euery mans conscience is in him, whose the consci­ence is, and in none other man. Yet that we may the better come to the dis­couery of Satans subtill policy, and that euen thou also, aswell as others, mayst gather fruit of that which hath beene before delinered in true, in good and godly manner, as thou confessest; Let mee (I pray thee) by the way, demand one question of thee, that art thus distres­sed in soule still, the former doctrin not­withstanding. Tell mee, I pray thee: Why doest thou thus sigh? Why doest [Page 156]thou thus lament and mourne? Why is thy countenance so thrown downe? Is it not for sinne committed? I am per­swaded, that thou wilt not deny, but affirme that it is so. For els, why doest thou cry out so much against thy sinne, and so complaine of thy former wic­kednesses?

Thus farre now I take that wee doe agree, both in thy mourning state, and also in the originall cause thereof.

But yet thou wilt haply say, Reply of the soule distressed. I con­fesse it is for sinne indeed; but in such manner, as was the mourning of Iudas, who is sayd to mourne and lament for his sinne committed, in betraying his Master; but it was without hope, it was with despaire, and in hypocrisie.

Answ. Well then, now commeth to be tri­ed out, what it is that maketh thee thus to iudge and giue so heauy a sentence, and that vpon thine owne estate. In the which triall I finde two things, whereby thou art led, as it were, violently to this desperate iudgement. One is the consi­deration of the time past, for that of long time before, thou hast led thy life in ve­ry [Page 157]loose and licentious manner, wholly giuing thy selfe to the fulfilling of the damnable workes of the flesh, neuer ac­quainting thy selfe with the excellent workes of the Spirit, and so neuer had­dest any feele of sin, nor touch of con­science, as thou supposest, at all. The o­ther is the state present: Because thou fee-lest not these former good things, as yet to be entred into thy heart, and to haue any place therein.

Obiect. Touching the first, thou wilt say, that surely such lewdnesse and carelesse kinde of liuing, could neuer befall the called of God, that so long, so lewdly, and so carelesly they should passe away their time, and spend all their dayes, without all remorse and feeling, as hitherto thou hast done.

Answ. Heereunto I answer, that the positi­on standeth on a weake and feeble ground, sauoureth onely of Satans so­phistry, and nothing of the Truth; and therfore is no better to be deemed, then a false and deceitfull principle, whereby the Deuill goeth about to deceiue thee, as hee hath done many others, as shall [Page 158]anon appeare. One of these two things must needs be found in thee, that either thou hast had some tokens of faith, and of the effectuall working of the Spirit of God, at one time or other apparant in thee, or els thou hast not had them at all. Tell mee now: Didst thou ne­uer finde, as yet, any tokens of the Spi­rit, and of faith, nor any signes of thy regeneration to shew forth themselues in thee? If not, I say then, that it is no maruell to see the man of God, that is as yet vnregenerate, to drench himselfe so deepe in sinne. For vntill hee feele these tokens, in some part appearing in him, it is manifest, that in wicked and disordred course of life, there is little or no difference at all to be found betwixt him and the reprobate. And yet since the time, and also the manner of Gods calling is (as I haue sayd) to vs so vncer­taine and vnknowne, I affirme, that all this notwithstanding, a man may in time be called, and therefore hee is not so desperately to iudge of himselfe. And againe, if it so be that thou hast selt faith in her fruit more or lesse, already [Page 159]working in thee, and hast perceiued some signes of true Repentance, heere­tofore to haue shewed forth themselues in thee, and yet thou art thus farre, as appeareth by thy speeches, fallen backe and relapsed: yet can this thy fall bee no sufficient reason, to draw thee to giue such a dreadfull doome of thine e­state.

My reason is, The gifts & graces of God not al­waies a­like seene. because these gifts and graces of God, are not alwayes seene in such an high and flourishing manner, as men doe dreame after. But, as I haue sayd of faith, that it doth sometimes ebbe, and sometimes flow: So I assirme of the fruits of faith also, that they are sometimes more, and sometimes lesse. And as faith it selfe sometime groweth to be so weake and feeble, that it sheweth not it selfe at all, but seemeth to be, as you would say, euen dead, and yet hath a hidden life still remaining in it: So it is also with the fruits of faith. And heereupon it is, that wee read of diuers the seruants of God, as Noah, Lot, Da­uid, Peter, and others, whose faith was sometime brought to so low an ebbe, [Page 160]and the flesh and the powers thereof, sometime in them preuailed so much, and so mightily, that if we respect their doings for the time, they seemed to haue little or no sense and feeling of sinne at all, but as men no whit regenerate, did giue themselues ouer to commit­ting of sinne, and those most odious and abominable, and without any re­spect, did shew and behaue themselues, as men secure and carelesse for the time. Which time of their secure, loose and sinfull manner of life, I may iustly call the time of Gods desertion, for that he did, as it were, withdraw from them the liuely and effectuall working and operation of his Spirit, permitting Sa­tan and the Flesh, for a time, to haue the soueraignty and dominion ouer them. And for that the time also of this deser­tion, as experience teacheth, is not alike to all, but in some is of shorter, and in o­thers of a longer continuance, as the Lord in his wisdome shall appoint, I therefore conclude, that this sayd time of desertion may not bee any cause, so hardly to iudge of the state of any.

Now whereas this decrease in some is so small, Some mis­doubt them­selues without cause, there be­ing a con­tinuall motion of the Spirit in them, though they per­ceiue it not. that there is a continuall mo­tion of the Spirit to bee found in them, though by want of due regard, they of­ten see it not, but doubt and mistrust themselues in regard of their liues, and in respect of some sinne, that daily they finde within them, and yet after many yeeres they cannot bee deliuered from it: To these I grant indeed, that purity in the highest perfection, which they contend for, is a thing to be desired, if possibly it could bee had. But man, so long as hee liueth in this corrupted ta­bernacle of this polluted flesh, is to make none other account, but to finde many and great, yea, infinite and excee­ding great imperfections in himselfe. For although the power and force of sinne to condemnation of man, is by vertue of Christs death abolished and taken away, yet is not sinne it selfe so abolished and taken from the ser­uants of God in this life, that neither it, nor any staines thereof should remaine in them, but that it should not raigne, as a tyrant ouer them. And therfore Paul, [Page 162]a seruant of God, and a man very well acquainted with this case, finding this infirmity in himselfe, and praying thrice against the pricke of his flesh, re­ceiued this answer at the hands of God, to comfort him withall, 2. Cor. 12.9. That the grace of God was sufficient for him. So that the vse of these infirmities, be they of short or long continuance, is not, as some vn­aduisedly, by Satans suggestion would gather, to driue vs into despaire: but that wee, seeing our selues so prone and ready to sinne, might cast away all trust and confidence in our selues, and wholly rest vpon the free grace and fa­uour of God.

Obiect. Yea, but thou wilt say, Can I be said to be truely repentant for my sinne, and yet commit the same so oft and euery day, without any amendment? Answ. Al­though the former answer of God to his Apostle Paul, might suffice in this case: yet I adde further, that, as I haue sayd before, Sin will be found to dwell with vs continually, so long as we con­tinue in this tabernacle of this flesh, and will bee still shewing forth the fruits [Page 163]thereof in our words, our workes and thoughts. And, Num. 33.55. Iosh. 23.13. as the Canaanites pre­serued, and not destroyed, were pricks in the eyes, and thornes or whips in the sides of the Israelnes, so will our sinnes be continually vexing, troubling and disquieting of vs. It cleaueth so falt to this corrupted flesh of ours, that al­though we make great adoe, and striue neuer so much to be discharged therof, yet it will not be. For, as it was with Paul, so it is with vs, The pricke of his flesh, which as a messenger of Satan, 2. Cor. 12.7. was sent to buffet him, though hee struggled with it, and prayed earnestly against it, yet we doe not read, that he was quite deliuered from it. So although wee striue and pray against our sinne, yet will it againe haue a recourse vnto vs. But let not vs heerein faint or giue ouer the fight, but hold on still, and fully per­swade our selues, that we shall at the last obtaine and get the victory. And fur­ther it is very good, that in committing of sinne, thou wouldest consider with thy selfe, how thou doest commit it. For euen in the committing therof, thou [Page 164]shalt finde many contrary and repining motions, grudging and rising against this sinne, that thou wouldest so wil­lingly leaue and forsake. For where thou seemest to yeeld obedience and subiection vnto sinne, yet it is (doubt­lesse) a forced obedience, and against thy will: Much like to one that is ta­ken captiue by his enemies, which yeel­deth himselfe into the power of his ene­my perforce and against his will, with a grudging and a disdainfull heart, fully in minde perswaded, (that if hee did know how) to rid himselfe out of his enemies hands, and euer after continu­atly to resist and fight against him.

Obiect. But heere thou wilt reply, that thou, contrary to such a man taken captiue, hast a willingnesse in thee, and takest a pleasure and a delight in sinne, and that therefore I doe greatly mistake the matter, and am farre deceiued.

Answ. But I on the other part doe answer, that I neither mistake thee, nor am in this point deceeiued at all. For I grant, that thou hast a certaine delight and pleasure in sinne, and yet this let­teth [Page 165]not, but that thou mayst withall repine and grudge against the same.

Obiect. This thou wilt say is very strange, that a man should both like and loath, delight and take a pleasure, and also re­pine and grudge against one & the selfe­same thing, and that at one & the selfe­same instant.

Answ. Strange it may seeme, vntill thou hearest the same proued vnto thee, and then (I trust) this strangenes will vanish, and certainty of knowledge will come in place: It is no new point of doctrin, but ancient. It is euen the doctrine of the Apostle Paul, Rom. 7. whom I doe know to speake by the Spirit of God. For ex­plaining of whose words, thou art to be put in minde of this. The man re­generate consisteth of two things, and these two repugnant the one to the o­ther: I meane, the flesh and the Spi­rit. Now the flesh delighteth in flesh­ly things; and the Spirit in things spirituall. And heere marke and see how thou mayst like and loath, affect and disdaine. Sin to the flesh is delight­some, the flesh taketh a great pleasure [Page 166]therein, but to the spirit it is contrari­wise burthensome, and therefore the spirit grudgeth and repineth at it. And thus thou seest, that which appeared strange before, now to be no strange thing at all.

Obiect. But what of all this, saist thou? Answ. Euen this, to thy exceeding consola­tion and comfort; that these two so contrary motions, to like, and not to like, to accept, and repine and grudge against a sinne, as it is a sinne, (for that must bee also added because of hypocrites) is a most certaine argument that thou hast the Spirit of God within thee. For otherwise if the flesh were onely there, this conflict would neuer bee in thee: for most certaine it is, that the flesh doth not fight against it selfe.

As for hypocrites, Hypo­crites grudging at sinne. whom euen now I mentioned, although that they also finde oftentimes such a like combate and conflict, yet the difference surely is great; for they repine and grudge at sinne, but not because it is a sinne, as I said before, but because it is such a [Page 167]sinne, that is attended vpon, with certaine accidents, as that it is too open and manifest, and therefore may bee some occasion to procure vnto them, the losse of their gaine and pro­fite, losse of their name and credit, of sanctity and holinesse, or such like, whereof I haue before spoken: In so much that they could bee willing and content, without any grudging, scru­ple or disputes at all, to commit the sinne, were it not attended with these inconueniences. The godly grudging against sinne. But with the other it is farre otherwise; for in them the Spirit repineth and grudgeth against sinne, though all these inconueniences bee remoued, yea though hee findeth it attended with many pleasures and profits, and might bee done neuer so closely, and without impaire of cre­dit in the sight of men; yet all this will not allay the stomake, but it will arise against it, because it findeth it offensiue vnto God. And thus now you may see the difference of these two mo­tions, in these seuerall estates of men, though oftentimes, I know, that the [Page 168]hypocrite doth flatter himselfe in the sight hereof, as though hee had found some goodly and precious Iewell, in the dunghill of his corrupted na­ture, when as in very deed it is no­thing so.

CHAP. XIIII.

NOW as these things hitherto haue beene vttered for direction: so some things also are to be annexed, partly out of that which went before, and partly ouer and besides the same, to instruct and teach the man in consci­ence, troubled and disquieted with the weakenesse of repentance, and the mani­fold imperfections which hee findeth in himselfe, how hee may vse and de­meane himselfe, in view and medita­tion of them, and that hee may do it with greater comfort & lesse distrust. First therefore, I would wish and ad­uise such a man, not to passe ouer eue­ry [Page 169]thing lightly in a slight maner, Not rest in feare with­out due tryall. with­out a due and deliberate considerati­on, as is the common vse of the sor­rowfull soule, but rather to grow to a thorow triall and examination of him­selfe: For oftentimes it commeth to passe, that for want hereof, there arise many great discomforts vnto men, when men either vtterly refusing, or else by reason of some light causes de­ferring the matter, doe not search so deepely into themselues, as they should, and so through this default, they doe bereaue themselues of the sight and knowledge of those good motions of faith, and the comforts thereof comming, which other men doe inioy. And in this point it falleth out with men refusing or delaying to make this tryall, as it doth with a man diseased with a sore and grieuous im­postume, who, if hee doe looke onely vpon the outward appearance, findeth nothing but such matter as still threat­neth griefe and anguish: but if hee pierce into it and launce it, feeleth present ease: so whiles the sorrowfull [Page 170]soule looketh onely vpon the outward appearance of his imperfections, hee shall find nothing but matter to moue and leade him to despaire; but if hee pierce into himselfe, and into the se­cret chamber of his heart, by due tryall and examination of himselfe, and bee not too austere a Iudge ouer himselfe, hee shall finde at one time or other, that which may serue vnto him as a cause of great and exceeding comfort.

2 Secondly, I would not haue him in this his tryall-making, to bee (as I haue said) either an austere, Not to bee too austere a Iudge vpon him­selfe. or a cor­rupt and vniust Iudge vpon himselfe, ready rashly to pronounce and giue the sentence before the cause bee well and thorowly knowne. For this is a vsuall fault, and too too common amongst men, and hath been the cause of many great inconueniences. That we may therefore be found herein the more carefull to preuent and auoid euils, it is necessary that we well con­sider of the cause which wee haue in hand, with the circumstances thereof. [Page 171]The cause is a tryall of sin, whereunto is to bee pleaded either guilty or not guilty; the circumstances are the per­sons agents, which are the Soule accu­sed, Satan and sinne the Accusers, and in this the conscience is as a Iudge. The silly soule now as an offender, in wo­full case standeth at the Barre, holding vp the hand, to bee tryed and found either guilty or not guilty. This (as I haue said, the silly soule) is no doubt the principall part of man, and most to be accounted of as a most precious iewell. For although a man haue ne­uer so great aboundance of earthly treasures, yet is it nothing in compa­rison of the soule: And to gaine and get the whole world, it profiteth not at all to a man, Luk. 9.25. if hee lose his owne soule. And therefore though our posting and hasty iudgement cannot in very deed preiudice or forestall the finall sentence of the euerlasting Iudge, yet it is not to bee posted ouer and passed vpon, so lightly as men commonly do suppose: but with good and deepe deliberation, as in such a [Page 172]weighty cause is requisite.

The accusers (as I haue said) are Satan and Sinne, Satan and sinne his Accusers. and these are found oftentimes, not onely false Euidencers, but also enuious Witnesses, and such, as indeed doe not wish any good, but harme, yea vtter destruction vnto man both in body and soule. And therefore since it is manifest to be true which I haue said of them, we may see that there is no hope at all of any fa­uor to be had at these accusants hands, but that rather it is most assuredly to be looked for, that they will spew out their poyson against the true seruants of the Lord, so far as they can, to the vt­ter destruction of the children of God.

Against these so malicious and en­uious Accusers, Faith his Aduocate. still vrging the hay­nousnesse of thine iniquities, Faith as a wise and prudent Aduocate, standeth to pleade the cause, who although she alwaies telleth the truth, and speaketh with great comfort, yet is she often­times so shouldred out & suppressed with the clamorous out cries of these malici­ous Accusants, that she can hardly be [Page 173]suffered to speak in such free manner as she would: And if she be suffered, yet she is so interrupted, that her speech is found to be but faint and feeble; So that if she bee not well attended vpon, she can scantly be heard. And hereupon it commeth to passe, that the conscience of man, giuing care most to the euidence of the Accusers, and not attendant to that which Faith pleadeth in defence, is ready to giue sentence and iudgement against the soule, to the condemnation thereof. But I would aduertise euery man in this Session of tryall vpon him­selfe, still to haue a care, that he be not ouer-hasty, to pronounce the doome be­fore the cause thorowly heard: And let him consider with himselfe, that as in worldly causes, he being appointed as an Arbitrator or a Iudge, in equity ought as well to lend one of his eares to the Defendant, as hee doth the other to the Plantiffe, and so not to heare onely what is obiected, but also what in truth is to the same answered. So in this case also of the soule, let not a­ny man attend onely and giue eare to [Page 174]that with these accusers shall obiect a­gainst the soule, but rather hearken to that which faith vttereth in defence, for that shee pleadeth still in fauorem vitae, for lifes cause. And herein this is wor­thy to be remembred also, that one mo­tion, and whispering word of Faith and of the Spirit, is and ought to bee accep­ted and accounted for a greater and so­rer testimonie tending vnto life, then are all the earnest cryes of these accu­sants tending vnto death, appeare they neuer so faire, and be they colou­red ouer with neuer so great likelihood and probabilitie.

Thirdly, we must consider also, 3. He must not so much con­sider the greatnes of the mea­sure, as the truth of his repen­tance. & that with good aduice, what the thing is wher­at we do ayme, and which we labour especi­ally to search after, and to finde out in this tryall and examination: for euen in this point also, there is oftentimes errour found; by reason whereof, amongst men, there ariseth no small inconueni­ence. The thing therefore that herein we are to haue a speciall eye vnto, is not the great measure and quantitie; but ra­ther the truth of repentance. For although [Page 175]it bee neuer so slender and weake in our conceit; yet if it bee true and from the heart, we shall thereby finde, euen in the middest of sorrow, sufficient cause of great and exceeding comfort. It may be that the Spirit sometime may appeare vnto vs, to be, as ye would say, but very weake in working: And faith also may seeme to be faint and feeble, in shewing forth the fruits of true repentance, in such aboundant and plentifull manner, as thou haply doest dreame of; yet doth not this let any thing at all, but that both thy faith, and thy repentance may be true: and therefore such, where­upon thou mayst settle and ground thy selfe, and whereby thou mayst assure thy selfe that thou art the child of God: And if his child, then surely freed from condemnation, and made an heyre, euen a coheyre with Christ our head of euer­lasting glory. For GOD is so farre from reiecting, and casting off such small and slender beginnings, that he is rather giuen to nourish and increase the same in his children. Esay 42.3. The brused Reede he will not breake, Mat. 12.20. and the smoking [Page 176]Flaxe he will not quench. And therefore, if thou findest neuer so great imperfecti­ons, in this thy repentance, so that it see­meth to be crazed like a broken Reede, and almost extinguished, as the Flaxe that doth but sinoke, yet herein is there no cause of discomfort. First, for that as faith, so likewise true repentance is the gift of God, who is not to bee prescribed and appointed, in what mcasure hee should giue the same to euery one: and secondly, for that it pleaseth him, to bee so gracious and fauourable, as to accept these imperfections in good part at thy hands: for the which thou art not one­ly to be thankefull to him at all times; 4 but hast also a reason offered thee, He must consider what he is by nature, and know that he shall neuer be free from im­perfecti­ons whi­lest he li­ueth here. to moue thee continually to pray to God for the good increase of these his gifts in thee.

Fourthly, thou art to consider diligent­ly with thy selfe, and to looke well vp­on thine own estate; I meane, what thou art of thy selfe and by nature, which if thou doe, thou shalt surely finde, that thou art one of Adams brood, one that hast sucked corruptions, Psal. 51.5. and that in [Page 177]great measure, from the brests of thy first Parents, as well as other. For not onely thy life, Psal. 51.1. but also thy Conception and Birth will be found and proued to be in sinne. Since then that thou art a man, and therefore by nature subiect to all kinde of infirmities as well as others, during the time of thy continuance in this corrupted Tabernacle, doe not de­ceiue thy selfe; but be thou assured that thy flesh will neuer giue ouer, but still will be found to bee a flesh, that is, a re­bellious and a grieuous enemy, continu­ally rebelling, contending and striuing a­gainst the Spirit, vntill such time as it shall, by Gods appointment, either re­ceiue the stroke of death to subdue it, and put an end to the rebellions thereof: Or that wonderfull and sudden change be made at the last day, 1. Cor. 15.53. When this cor­ruptible shall put on incorruption, this vile body shall be changed, that it may be fa­shioned like vnto the glorious bodie of Christ. Since now the state standeth so with thee, thou art to make none other reckoning, but that thou must, and shalt of necessitie finde (although it be to thy [Page 178]great griefe) many infirmities and imper­fections in thy flesh, so long as thou shalt haue thine abode here on earth, as well as others. Yet can it not therefore bee therupon inferred and concluded, that the same imperfections should exclude thee from the couenant of grace, and shut thee out from the number of Gods elected children. Nay, it is so farre off from working or compassing this euill vnto thee, that I may say vnto thee with the Apostle, Rom. 5.20. Where sinne abounded, there grace abounded much more. So that (as no doubt vpon thy true repentance thou shalt easily finde) the further that thy sinne extendeth it selfe, as thou suppo­sest to thy condemnation; the further al­so this mercy and grace of God doth stretch forth it selfe in giuing remission of thy sinne to thy saluation. But here beware and take heed of Satan, lest hee deceiue thee, by bringing thee into this vaine and wicked conceit, as though this remistion were due vnto thee by me­rit of thy workes, when as it is onely of Grace. For of this bee thou assured, that if thou haddest neuer so great a [Page 179]measure of vprightnes and integritie, if thou liuedst neuer so holily; if thou leadest as pure a life as euer did any of the faithfull seruants of God, that haue beene since the fall of Adam ( Christ Iesus onely excepted) yet as those faith­full seruants could neuer finde saluati­on in their owne deeds, but did cleane forsake themselues, and cleaue fast to the grace and mercy of God: So thou also, although thou seeke it, shalt neuer finde saluation in thine owne workes & me­rits thereof, but must be content with the godly to renounce thy selfe, and leane fast to the grace of God in Christ, in whom surely thou must seeke it; in seeking thou shalt finde it; and find­ing thou shalt doubtlesse possesse it.

Quest. Whereunto then (wilt thou say) doe serue the fruits of Repentance?

Answ. No doubt to very good and comfor­table purpose. For these said fruits are as Signes and Seales, to testifie they are no causes to procure and effect saluati­on and life vnto thee.

Quest. But thou wilt say againe, Seeing the case is thus, it is no matter how I line, and [Page 180]how I doe here behaue my selfe.

Answ. God forbid, that any such motion should euer creepe into the hearts of Gods Elect; or that any man should hereby take occasion to become secure and carelesse, to shew forth his Christi­an duty. For though in our selues wee cannot indeede finde any possibilitie to deserue life; but possibilitie too much to merit death: yet are wee bound to ex­ercise our selues in these fruits, for these causes following.

First, The first cause of shewing godly lise. for that God himselfe comman­deth it, in wonderfull many places of the Scriptures. Secondly, that thereby his glory might be manifested, Mat. 5.16. Thirdly, 2.3. Cau­ses. for that by them man is in his conscience assured of his Election and Vo­cation, 4. Cause. 2. Pet. 1. Fourthly, For that therby our faith is not only exercised, but also nou­rished and strengthened. 5. Cause. Fiftly, for that by such good fruits appearing in vs, others are also stirred vp to follow our good ex­amples, 6. Cause. 2. Cor. 9.13. Heb. 10. Sixtly, for that by these there is helpe ministred vnto the necossities of the poore and nee­dy. 7. Cause. And seuenthly, for that they are vn­to [Page 181]vs testimonies of the truth of our faith and Regeneration, and seale and confirme vnto our hearts, that the Spirit of God is surely dwelling in vs. And all this with this caution, that hope of merit be vtterly excluded, not once dreamed vpon, whatsoeuer the Papist will prattle and prate to the contrary.

To returne now, and come againe to my former doctrine which I had in hand: this is the thing which I laboured at this present to perswade vnto, that although the aforesaid gifts of the Spirit, and fruits of faith seeme to faile, to bee couered and hid, and do not shine forth and shew themselues, in so bright and open manner, as we expect and desire; yet wee are not thereby to grow to immode­rate griefe and mourning, as though the interest of life were vtterly taken away and lost. If the Prince had passed to any a Deed of Gift of any thing, causing it to being rossed & put in writing signed and ratified by his publique Seale, with a full intent and purpose to perform the same in all points effectually; and also to renew againe the Seale, if at any time [Page 182]it fall out to bee defaced: If now it so come to passe, that hurt doe come either to the writing or Seale, would the par­ty, for whose benefit this act was thus passed by the Prince, doubt of the per­formance of his promise: or would he not rather repose his hope in the grace of the Prince, and these defaults not­withstanding assure (as it were) himself, that all should be accomplished and per­formed thorowly? The case is like be­twixt God and vs. For God by his pro­mises and couenants ingrossed and put in writing, and that in our hearts, hath passed, as it were, a Deed of Gift vnto vs, of eternall life, and hath sealed it for our confirmation, with the Seale of his Spirit, with intent and promise to renew the same, whensoeuer it should seeme in any part to be defaced in vs. Shall wee now thinke, that if at any time either this writing of God be dimmed, or the seale thereof be found not to haue so deepe an impression, as at other times it was found to haue; that therefore the performance of Gods promises, is to be accounted vncertaine? Howso­euer [Page 183]earthly Princes are sometimes drawne by sinister meanes to falsifie their promise; yet God is, and will be euer found iust, and also true of his word. And therefore let vs assure our selues, & be fully settled and perswaded in this, cōcerning God & his promises, that he is so farre from euery touch of vntruth, that he will renew that which is decayed in vs, and neuer cease, till he haue perfected the good worke which he hath begunne in his. He is not like the rigorous and cruell Landlord, which vpon euery light occasion, is rea­dy to break couenants and promise, and to cast his Tenant vtterly out of his Te­nure: but God is proued rather to be so gracious, that where any breach throgh sinne is found in vs, hee will be ready continually vpon our earnest & heartie repentance, to make vp the same againe with mercy, He must meditate vpon the exceeding mercy of God vnto his ser­uants in all ages. as is most plentifully in the Scriptures, for our consolation and con­firmation herein sufficiently recorded.

5 Fiftly, thou art to haue a continuall meditation of this great and exceeding mercy and compassion of God vnto his ser­uants [Page 184]and children in all ages Let it neuer slip out of thy minde, but ruminate and thinke vpon the same day & night euen continually: and let this serue as a com­fort of great soueraintie, against all thy sorrows, and other imperfections what­soeuer, that he looketh vpon thee, not as the straitnesse of his Law exacteth, but as thine infirmitie is able to beare, euen like the Father that is tenderly affected to his yong and tender infant, accepting proffers, oftentimes for performance, and our endeuours, though small and slender, Psal. 130.3. for perfection in our duty. If he should deale with vs as we deserue, who then should liue? but he knoweth wher­of we be made, Psa. 103.14. & he remëbreth that we are but dust, & therefore weaklings, not able of our selues to walk and goe on, in the way of godlines, further th̄e he doth vouchsafe to put forth his h̄ad to lead vs

6 Sixtly, He must remember the state of the Saint: 1. Before their con­uerso. 2. Chrc. 33. vnto these adde also the remem­brance of the seruants and Saints of God: how that first before their conuersion, ma­ny of them were indeed most notorious sinners, and great malefactors. Manasses had beene a most beastly Idolater: the [Page 185]Thiefe vpon the Crosse an open Male­factor: Mary Magdalen possessed with seuen Diuels: Paul a Rlasphemer, Act. 8. and a cruell persecuter: the conuerted Iewes, enemies to grace and murtherers of the King of glory. Acts 2. The Gentiles sunke in most filthy and diuelish Idolatry. Rom. 1.2. After their Cal­ling. Se­condly, after their calling also, how that many and those not meanest in the Church, haue found great and many im­perfections in themselues. Noah was drunk, and vncouered in his Tent. Lot, Gen. 9.21. Gen. 19.33. &c. besides his drunkennes, committed Incest night after night with his two Daugh­ters. Dauid committed Murther and A­dultery; 2. Sa. 11.17. Mat. 26. and Peter cursed & banned him­selfe with an oath in deniall of his Ma­ster. All which are in the Scriptures re­corded, not to an idle purpose; but for the comfort of vs, that were to succeede and come after: That we, seeing such great imperfections, or rather such grosse sinnes to haue beene in these so great and notable seruants of God, so re­nowmed in the Booke of God, for the great measure of gifts of the Spirit, wherewith they are indued, might not [Page 186]despayre of our selues, or bee too much abased and humbled, in the sight and feeling of our imperfections, but con­trariwise be raised vp in hope and com­fort; assuredly belecuing, that hee which shewed forth pitie and compassi­on towards those, and many others, is the same God that he was then, and that in him there is no change, Iam. 1.17. nor yet sha­dow of change at all: but he is one and the same for cuer.

7 Seuenthly, the end of our falls and im­perfections, would not any time, nor in any hand be forgotten. He must not forget the end for which God suf­fers him to fall, which i [...], to hum­ble him. I speake not of that end hereof, which thou oftentimes doest forge vnto thy selfe, for the in­crease of thy griefe and sorrow, but of that end amongst all other ends, where­vnto God appointeth them in his wise­dome, & that is, that by them we might be humbled, & also taught to distrust our owne power & abilitie, and driuen from al trust and confidence in our selues, and in our merits, and to force vs wholly and altogether to rely and rest our selues vpon the grace and mercy of God promi­sed in Christ Iesus. So that whensoeuer [Page 187] Satan goeth about by reason of them, to perswade vs vnto despaire, wee see how hee striueth to subuert and ouer­turne all, and teacheth vs to abuse these things to a contrary purpose, and to ga­ther despaire of that, which God vseth in some sort to teach vs faith, viz. that failing in our selues, wee might haue faith in Christ: And finding our selues so vnable to performe the Law, and purchase life, wee might the more ear­nestly haue recourse vnto that sure An­chor of our hope, which is Christ Iesus, 1. Cor. 1.30. whom the Father hath made to be vnto vs, wisdome, and righteousnesse, and sancti­fication, and redemption.

8 Eighthly, vnto all these adde and an­nex, as a daily and continuall compa­nion, He must pray con­tinually a­gainst these ten­tations. feruent and earnest prayer, against these tentations of Satan, the World, and the Flesh, that it would please the Lord, in his good pleasure, to rebate the mea­sure of these so dangerous tentations, make thee strong to withstand them, and to restore thee againe vnto that in­ward comfort, and comfortable feeling of his Spirit working in thee.

9 And finally, with this prayer haue patience also, He must wait the Lords lei­sure. to expect his leisure, and stay the time, till he shall thinke it most con­uenient to grant and performe thy suits, assuring thy selfe, that (as I haue sayd before) whatsoeuer shall bee most be­hoouefull for his glory first, and then for the help and case of thy necessity, in due time shall be accomplished and ful­filled.

CHAP. XV.

AS the outward things, which hap­pen vnto vs, both in our bodies, name and goods, and other externall ac­cidents in this present life, are infinite, if we should grow into particulars: so the comforts also prouided against the same in Scriptures, are exceeding great and many: Insomuch, that it is an hard mat­ter to know where to begin to recount the same, and yet casier by much to be­ginne, then to make an end.

But in those things whereof wee are to intreat, that they may be fit and ap­pliable for our present purpose and cause we haue in hand, it is very neces­sary to consider, how the broken and afflicted conscience vseth these afflicti­ons as a matter of great discomfort, and vpon what ground especially his despai­ring conclusions do take their force. And that I finde to bee in these two things:

1 The first is from the originall of these afflictions, which this person afflicted, falsly thinketh and indgeth to bee the anger and wrath of God, conceiued a­gainst him, vpon this false ground, in­ferring, and that very peremptorily, that hee is without the loue and fauour of God, and therefore none of his ele­cted children.

2 The second is brought from the mis­consiruction of the nature and properties of these afflictions, thinking them to bee iudgements and punishments, onely in­cident and befalling to the wicked; wheras they are very commonly found, to bee rather corrections and chastize­ments, inflicted and laid, oftentimes, [Page 190]euen vpon Gods best and dearest chil­dren, and that not for their euill in any respect, but onely for their good.

Now, to help them forward in these two points, through Satans subtilty, there do concur also, the continuance, & exceeding measure of the afflictions, which hee vseth as a violent streame to driue him forward in the former mis­conceits. The reason is, because as hee supposeth, or as hee can see, there is none of Gods children, that doe equall and match him in the extremities of these his miseries: Or else, because hee iudgeth and taketh this, (which indeed is not) to bee a difference betwixt the troubles of the Righteous, and iudgements of the Reprobate, I meane, the greatnesse and the long continuance of the affticti­ons. For the better satisfying of such persons, and for the reformation of this their corrupted opinions and iudge­ments, I purpose to obserue and keepe this course and order:

1 First, to shew and prooue, that the originall of the afflictions layd vpon Gods children, is not hatred in God, but [Page 191]his loue towards those that are afflicted.

2 Secondly, that the same afflictions are such, as both doe, and of necessity must befall the children of God.

3 Thirdly, that there are no afflictions, wherein we haue not some of Gods chil­dren in former times, that haue tasted as deepo thereof as we doe now.

4 Fourthly, that the greatnesse and con­tinuance of miseries, is not a difference betwixt the iudgements of Reprobates in this life, and the corrections of God infli­cted on his Chosen.

5 And lastly, I purpose to adde cer­taine seuerall comforts, out of the booke of God, against this so dangerous a temptation.

CHAP. XVI.

COncerning the first, I affirme, 1. God afflicteth not his children in hatred, but in loue, as appeareth 1. By his modera­ting the same. that if the witnes of the word of truth, were vtterly wanting in this respect, [Page 192]yet the very considerations of afflicti­ons, if they be duly made, would inferre no lesse, then I haue already set downe, viz. that it is not of hatred, but loue, that moueth God especially thus, and in this sort to deale with his dcarest children. For first, see and consider, I pray you, is there stay in wrath and hatred, especially where lustice may take place and beare it out? Would God thus moderate affli­ctions as hee doth, and in such gentle measure on vs as he doth, if he did hate vs? Would he be thus chary and care­full as he is, not to quench the small be­ginnings, and spring of our faith and confidence, and of our hope in him? Or, if it were in hatred, and not in loue and fauour towards vs, might hee, or would hee not rather cut and breake a­sunder the very cable of our trust and affiance, that so wee might vtterly pe­rish, and be consumed with Cain, Iedas, Inlian, and such others? How soeuer you doe iudge, yet surely I suppose and thinke, that if Hatred were Moder atrix in afflictions, which God layeth vpon his seruants, that this would then bee [Page 193]the fruit that should follow thereon, euen vtter desolation and destruction, and that of Gods children; which to thinke of God, God grant to bee farre from vs.

2 Secondly, if Gods corrections were (as you would haue them) such an ar­gument and a token of hatred to bee in him, By his af­flicting them on his deareft seruants. shall we thinke, that he would euer haue inflicted the same vpon his deare and faithfull seruants, whom hee so en­tirely loued, as is in the Scriptures suffi­ciently recorded? I beleeue surely that he would not. For, doubtlesse, whom God hath once loued, hee can neuer be sayd to hate, in what manner soeuer in this earthly mansion he doth deale with them. His loue being once begunne, which is euen from all eternity, neuer altereth or changeth, it is an euerlasting loue, which neuer shall haue end.

Now then answer mee, I pray thee, thou that in this sinister manner doest iudge hatred to be in God towards his children, and art greatly troubled and disquieted in minde, with this euill and wicked cogitation. Was not Dauid, a [Page 194]man after Gods owne heart, afflicted? Was not lob, a man blessed of the Lord, greatly afflicted? Were not Daniel, and all the Propbets of the Lord afflicted? Were not the Apostles, yea, and all the fauhfull Martyrs and Witnesses of the Lord, afflicted? Nay, did not our Saui­our Iesus Christ himselfe taste deepely of this cup in his owne person? And did he not in many places, and many times foreshew vnto his Disciples, that this must be the state of his seruants in this world, to beare the Crosse, and to suffer afflictions? Surely this is so plaine, that it cannot bee denied. The Scriptures are in this cose very plentifull and appa­rant. And were not (I pray you) all these, the beloued of God? This also is so manifest, that none can doubt thereof, which is led by Gods Spirit. And canst thou then say, that the afflictions, wher­of these holy men, yea, and the Sonne of God himselfe also were partakers, came of hatred, which God had con­ceiued against them? It is possible that the Deusll may put into the heart of some so to think, but it is impossible that [Page 195]euer this should bee found in God, who is loue, 1. Iob. 4 8. and whose loue towards his seruants is euerlasting.

3 Thirdly, the very considerations of all ages, By compa­ting his dealing with his faithfull seruants, and those that were his ene­mies in all ages. from the first Abel, euen vn­to this time wherein we now liue, will approue no lesse, but that the miseries and afflictions of this life, inferre no hatred, or want of loue in God vnto his children. For if it were so, that they did make such inference, then see and consider well, what monstrous and deuilish consequents would follow vp­on the same. Hath not alwaies the Church of God beene throwne vnto the walles? Hath it not beene from age to age, and from time to time cru­elly persecuted? And is not that cer­taine which the Prophet Dauid affir­meth, Psal. 73.4,5 that the wicked haue no bands in their death, but are lusty and strong, they are not in trouble as others, neither are they plagued as other men? Iud. 5.7, 8 &c. Dost thou not consider that the Israelites were in bondage and slauery, when the Egyp­tians enjoyed liberty? The people of God afflicted, when the Moabites, Iud. 3.6, 13. Midin­nites, [Page 196]Philistims, and other their ene­mies were in prosperity? Was not Dauid persecuted, when Saul was honoured as a King? Luk. 16.19, 20, &c. Ioh. 18.40. Lazarus hunger-starued, when the rich Glutton was choicely Tabled? Christ arraigned, when Pilate was Iudge? and murthering Barrabas was acquitted and deliuered? The Christi­ant most cruelly massacred, when the Heathenish and Idolatrous people li­ued in peace and quietnesse? To the which effect might be brought infinite examples more, besides the testimony of the Scriptures. Where now, wilt­thou say, was the hatred of God? In Israel his chosen people? In Dauid? In Lazarus? In Iesus? and in his faith­full Martyrs, which suffered these things at the hands of the wicked? And where (I pray you) was loue? in the Egyptians, the Moabites, Midianites, Philistims, Saul, the rich Glutton, Pil­late, and Barrabas, which liued in pros­perity, and at liberty? I hope thou wilt not so affirme. Such a conclusion, in­ferring such horrible absurdities, thou seest to bee both loose and dangerous.

4 Fourthly, the fruite and end of these afflictions, By consi­dering the end, &c. which is for correc­tion, & to stir vp the graces of God in him. Psal. 119. is likewise to be considered. The end hereof is, the correction and amendment of his seruants, and the in­crease and stirring vp of his graces and gifts in them, which otherwise would bee decayed and smothered. It is good (saith Dauid) that I haue been afflicted that I may learne thy Statutes. Now then, what is a greater argument vnto vs of Gods loue, then to see him vse those meanes and waies vpon vs, though sharpe and sowre vnto our nature (for vnto our flesh no affliction seemeth ioyous, but grieuous) whereby his graces may be furthered, increased, and multiplyed in vs, to his glory and our endlesse comfort, good and be­nefit?

5 Fiftly, the danger which vsually en­sueth vpon the absence of these things, Men are then most apt to fall into great sinnes when they are most free from trouble. doth proue sufficiently also, that Gods loue, especially shineth forth most cleerely in the presence of them, and that his hatred most appeareth, when they are furthest remoued from vs; for euen then especially, aboue all other times, [Page 198]haue the seruants of God fallen into the committing of the greatest sinnes and mischieses, when they haue had no afflictions, no troubles to occupie and exercise themselues withall.

Noah, Noah. so long as hee had the scor­ning world, to molest him, continued to walke vprightly with God, but when they by the Floud were taken away, and there were none to trouble him, and that hee liued in peace in his priuate family, hee was ouer-taken with drunkennesse, and was in his drun­kennesse vncouered in his Tent.

Lot, Lot. so long as hee had the Sodo­mites to vexe his righteous soule, liued well and carefully, but when by fire and brimstone from heauen they were destroyed, and hee at rest with his two-daughters, without any disquiet or molestation, hee was likewise ouer­taken with drunkennesse, and commit­ted incest with his two daughters.

Whiles Dauid continued vnder the dread of Saul, Dauid. and was cumbred with enemies, hee liued vprightly, and gaue himselfe wholy to serue the Lord; but [Page 199]being freed from these dangers, ha­uing gotten peace and quietnesse, hee became secure, gaue himselfe to the contrary; his eyes and heart fell on lusting, and neuer ceased, vntill hee had committed both Adultery and Murther.

Many examples to the like effect might be brought, but these (I trust) may suffice, in this so plaine and eui­dent a matter. And this the rather, for that euery one of vs (if we will iudge vprightly) doth finde in himselfe, that hee neuer seeketh lesse after God, or lesse hath him in his minde, then in the time of prosperity; and contrariwise, neuer prayeth, and sueth vnto him more earnestly, then when hee is pres­sed with aduersity. Shall any man now thinke that God bateth him, and hath cleane cast him off, because hee hath laid this crosse vpon him to be borne? Nay rather, let him herein boldly ac­knowledge the great loue and fauour of God towards him, in that her la­boureth in this so fauour [...]ble and Fa­therly a manner to call him home, and [Page 200]will not suffer him by any meanes to grow into security, and so to sinne a­gainst him, but will haue him exerci­sed, sometimes in greater troubles, sometimes in lesse; sometime touching and vexing him with sicknesse of bo­dy, sometime with death of friends, sometime with losse of goods and cat­tell, sometime after one sort, and sometimes after another; but all to this end, that so hee might make him more mindefull of him, and more care­full to shew forth his louing obedi­ence towards him.

This also by a Similitude, may very well bee confirmed vnto vs. Shall the Physician bee said to hate his patient, when as hee giueth and ministreth vn­to him a strong and sharpe Purgation, to recouer him? Or shall the father be said to hate his sonne, when hee doth chastise and correct him with the rod, that hee may reforme him? So neither can God iustly bee said to hate vs, but rather to loue vs, when in this manner hee launceth our sores, that hee may heale vs; and thus father-like, cor­recteth [Page 201]and chasteneth vs, with his Fatherly hand, that hee may amend vs.

6 And smally, for the better confir­mation of this doctrine, by the tes­timonie of the Spirit of God in plain texts of Scrip­ture. Ioh. 16.13. to that which hath beene said, let vs adioyne the plaine euidence of the Spirit of God, which is the Spirit of Truth, and leadeth vs into all Truth, and witnesseth as much as I haue said; namely, that All those things proceed and come, not of hatred, but of loue. Reu. 3.19. As many as I loue (saith Christ vnto the Church of Laodicea) I rebuke and chasten: Vnto which agree­eth also the saying of Salomen: Pro. 3.11. The Lord correcteth him whom he loueth, euen as the father doth the childe in whom hee delighteth. Whereunto consenteth also the testimony of the Spirit, Heb. 12. saying, Heb. 12.5. &c. Haue ree forgotten the consola­tion, that speaketh vnto you, as vnto children? My son, despise not the chaste­ning of the Lord, neither faint when thou art rebuked of him: for whom the Lord loueth, hee chasteneth, and hee scourgeth euery sonne that hee receiueth. Hereupon now I conclude, that if the former reasons had not beene at all, yet this [Page 202]three-sold euidence of the Spirit of God, whose Office is, as I haue said, to leade vs into all truth, Joh. 16.13. may serue suf­ficiently, to the quieting of any Christian conscience, if it be through­ly weighed and considered. And therefore whereas Satan, to the dero­gation of this healthfull doctrine, and the increase of thy sorrow and dis­comfort, doth forge this subtill rea­son: Satans reason. Those whom God doth thus af­flict, hee doth not loue, but hate; But thou art afflicted so and so by God; Er­go thou art not beloued, but hated of him.

This reason (I say) is easily ouer­throwne, for that it is forged: By whom? by Satan, which hath beene a lyer and a murtherer from the begin­ning, and therefore his argument is not to bee receiued. But wee are ra­ther to hearken vnto the doctrine of the Holy Ghost, which telleth vs a con­trary tale, that it is not hatred at all, but loue; not anger alone, but the Fa­therly care and tender affection of God towards his children, that ma­keth [Page 203]keth him thus to correct and chastise them. And this, not that they should perish, as Satan would inferre, but that they should bee preserued, and not perish with the world. So that if wee endure this his chastisement, hee is so farre from casting vs off, that as hee hath witnessed, hee offereth him­selfe vnto vs as vnto sonnes; But if wee bee without it, wee are so farre from loue, that wee are not sonnes, Heb. 12.7.3 but Bastards.

And now see how thou maist very effectually turne this Argument of Sa­tans back againe vpon himselfe, to his confusion, but to thy exceeding comfort. God hath afflicted thee with many crosses and miseries; art thou therefore cast out of the loue and fauour of God? Nay rather, thou art hereby assured, that thou art no Bastard, but in the number of those, that in deed & truth are become the Sonnes and Children of God.

CHAP. XVII.

BEfore that I enter into the Answer to Satans vsuall Obiection, made a­gainst the former doctrine, I am to counsell thee to take heed vnto thy selfe, and to beware of his policie be­times. For if thou wilt be ready to ac­cept at his hands, whatsoeuer hee will aduenture to profer vnto thee; hee will soone bring thee to take at his hands, Copper, nay, drosse, for Gold, deadly poyson, for a soueraigne Potion, and that to thy confusion. Try therefore and examine his obiections thorowly, marke from whom they come, and to what euill end and purpose they are made; so shalt thou the more easily withstand him in his temptations, and with more speed preuaile against him.

Although this doctrine concerning my first position, bee (as I hope) so plaine, that euen the simplest may vn­derstand [Page 205]it; and with such reasons confirmed, as it hath pleased the Ho­ly Ghost to minister vnto mee in that respect; yet is the enemy of God and all godly men, bold to take excepti­ons against the same, and in this man­ner frameth his Obiection:

Obiect. It is recorded in the Scriptures, that these which you so often call afflicti­ons, are indeed iudgements, and Gods vengeance denounced and executed on Gods enemies, and those against whom his wrath and anger is incensed. And for confirmation hereof, wee may produce many examples, euen out of the Scriptures, but in a matter so ap­parant, I thinke it needlesse. By this Obiection thus framed and vttered, it euidently appeareth, that the For­ger thereof ( Satan by name) will be a Serpent still of great subtilty, still inuenting and forging new deuices, to effect his deuilish purposes. And therefore it is not to be maruelled at, if he thus beginne to make assault vpon thee in this manner, by force of this Obiection, to raze out of [Page 206]thy minde, the truth and certainety of all that before hath beene, by so many Arguments confirmed; which his malicious craft, that it may the ra­ther appeare, Ict vs examine and try his Obiection thorowly, and discouer the falshood and insufficiency thereof, so farre forth as by the holy Spirit of God, wee shall bee thereunto in­abled.

The Proposition is this, Obiect. That af­flictions are ef­fects of Gods an­ger. that such like afflictions as thou endurest, are threatned in Scriptures, as iudgements and effects of Gods haired, wrath, and anger vpon the wicked.

A subtili temptation, whereby this enemy deceiueth very many: But let vs a little dwell and stay thereupon, syft and examine it thorowly, and so the fraud thereof shall more easily ap­peare. Whereas it is said in the Obiec­tion, that God doth threaten such like things, as iudgements, and vengeance for sinne, to be executed on the wicked: It cannot bee denyed, the Scripture to this end is indeed plentifull. But what of this? Not any thing in truth can [Page 207]hereout bee gathered for Satans pur­pose. But herein his craft doth the more appeare: in that vpon so good a ground, hee goeth about to erect such a defor­med building, and to set vp his subtil­ties. For by how much the foundation is more true, by so much, his in conse­quent conclusions will seeme to bee more strong and forcible. And then e­specially it lyeth vs vpon, to bee more circumspect and wary to cut him short, and to preuent him in so malicious a purpose.

Let vs now come to the view of Sa­tans Sophistry. The question is of the ha­tred of God. The Proposition proposed is true indeed: But yet too weake and altogether vnable to conclude the que­stion. For thus he reasoneth: These mi­series and afflictions are sometimes the ef­fects of Gods hatred: And therefore they are so in thee too.

Answ. This Argument cannot hold. For that which is sometime so, will nei­ther beare a generall inference; nor yet a particular or a speciall conclusion. If a man should thus reason: The Sun doth [Page 208] sometime harden the thing it shineth vp­on; therefore it hardeneth Waxe also: E­uery petit Logician would bee ready to scoffe and lest at the baldnes of his Ar­gument. But to insist euen in Satans owne example: These troubles and mi­series proceede sometimes from the loue of God, and therefore they doe so to the very Reprobates and Castawayes. Al­though the antecedent be true, yet the conclusion can neuer be made good: and such is the conclusion of Satan. For what reason, I pray you, is in this? It is sometime so, and therefore so at all times: It is so in some, and therefore so in all: Or it is so in Iudas the Traytor: Ergo, it is so in Peter, or some one other of the Apostles. As though that which is af­firmed truely of the one, must of ne­cessitie without exception be verified of another. Let Satan therefore first proue this his proposition to be generally true, that is, that these afflictions doe alwayes come from the hatred of God: Or else this; and such like particular conclusi­ons, will stand him in no stead. But this proofe hee can neuer bee able [Page 209]to make. Hold him therefore at this pinch, and thou shalt, to thy great com­fort, haue a notable victory against him.

Thus thou maist now see one piece of Satans malicious craftinesse discouered, which he vseth in this reason, to deceiue men afflicted withall. But yet this is not all the poyson that lurketh vnder the faire show of words in this the Serpents rea­son, as shall anon appeare. He is indeed very pregnant in his proofes; so is hee also as painfull and plentifull in his mis­constructions, wresting all to his owne purpose, that hath but onely a very little show or likelihood to fauour the cause he hath in hand, and striueth to proue. Whereupon, it commeth to passe, that as in many other, so euen in this rea­son also, he very slightly passeth ouer the matter, by the crafty confusion of words of diuers significations, as though they signified and imported one and the selfe same thing: And therefore the ra­ther and sooner to deceiue either thee or any other, hee thus subtilly reaso­neth: Satan his reason.

God (saith the Scripture) is angry [Page 210]with those whom he punisheth: And therefore it cannot be, but thou art ha­ted of him, and so out of the tale and number of his children.

Answ. This is (no doubt) a very absurd kind of reasoning, and argueth sufficiently, from what Spirit it proceedeth, and therefore is thereafter to bee liked of and allowed. What Scripture euer taught, thus to ioyne & confound those things together, which God hath di­stinguished? Cannot the winde stirre and moue, but it must needs bee a tempest? Cannot the Sunne bee dimmed with a Cloud, but it must vtterly lose his light? And cannot God hee angry and displea­sed, but hee must needs hate and finally cast away for euer? Is there no meane to be had? None easier way to be found? must all of meere necessitie and of force be stretched on the rack of extremities? Indeed Satan would haue it so, and therunto goeth about by this his subtil reason to perswade: But yet Gods Spirit doth teach vs far otherwise, that God sheweth himselfe to bee angry and dis­pleased with many of his seruants, and [Page 211]deare children, whom notwithstand­ing he hated not, but most dearely loued; that hee oftentimes hath not onely threatened; but also actually executed punishments vpon them, from whom he also promiseth that he will not take a­way his mercy for euer.

This doctrine of the Spirit of God, by the example of Dauid, Hezechiah, and many others in the Scriptures, is prooued to be as certaine, as that which is most certaine: and therefore euen in this point, as in al his others, Sa­tan is found to be a lyar, & his reason to be of no force, for that so subtilly he maketh no distinction and difference, be­twixt the hatred and anger of God: As though they were indifferent times, of one nature, and of one signification. And therefore if in any place, he find­eth these afflictions to proceed of an­ger: he straitway inferreth, that it is of hatred: As though God hated all those with whom, and that most iustly, he is displeased. Which is not so, as hath been shewed. God (in some sort) may bee said to be angry with his children, and [Page 212]in anger to afflict and punish them: But hee can neuer bee said to haue them: For these two are things different in God.

God is said to hate those, whom ei­ther in his Decree hee hath excluded from mercy, though he grant them life and prosperitie here on the earth for a while: or in his punishments, hee doth in anger consume, that is, in Iustice, seeke onely and intend their condemnation: But it is not so to his Elect and Chosen. For if in them he hateth any thing, sure­ly it is nothing but sinne alone; he hateth not their persons, as he is said to hate the persons of the Reprobate. But yet God may be said to be angry with his Elect: that is, he may haue a will to punish sinne in them in what manner it plea­seth him; and he may lay his temporall punishments vpon them, as being displea­sed with their sinnes and offences, and yet be stil in loue affected towards them; as the Father that is incensed to anger against his Sonne that hath done amisse, and therefore also taketh the Rod and punisheth him, and yet still he loueth his [Page 213]child, neither can, for this anger, be said to hate him.

And it is wel to be obserued that there is a difference too, betwixt this anger of God towards his Children and the Cast-awayes, vnto the Elect and the Repro­bate. Vnto the Elect it is temporall, short and for a time: For hee will not alwayes chide, neither keepe his anger for euer. Psal. 103.9. But vnto the Reprobate it is perpetuall and e­ternall. In the Elect with such measure, 1. Cor. 10.3. that they may sustaine and beare it: but in the other beyond their strength, vnto their euerlasting confusion. In the Elect, to worke amendment vnto life: Rom. 8.20. In the Reprobate, to obdurate and harden them vnto eternall condemnation. As in the Elect, all things turne to their good: So in the other, both this and all other things turne to their euill. Thus much to shew and proue that which is pro­mised, or rather affirmed in my first Po­sition: viz. that the originall of afflicti­on, laid vpon Gods children, is not of hatred in God; but of his loue towards those that are afflicted.

CHAP. XVIII.

ALthough the Doctrine before de­liuered, bee in it selfe most certaine & true; & although in the deliuery ther­of, the Serpents subtiltie hath beene laid open, not so much as it deserueth, or as the case and matter in hand requireth: yet I trust so, that euery man may haue thereby a taste of his malicious minde, so craftily going about to circumuent them, and so to compasse and effect their destruction: yet will not this our mortall enemy giue ouer, but with this new and fresh incounter beginneth a­gaine to make his assault.

Hath not God (saith he) promised vn­to his seruants prosperitie, An assault of Satan. peace, & good and happy successe? and hath hee not made his couenant with them, to deliuer and saue them out of these extremi­ties?

Answ. Answ. No doubt, hee hath thus pro­mised, and hee hath thus couenanted in­deed. [Page 215]But yet his promise and couenant are not so made, as that afflictions should not touch the seruants of God at all: but rather in this sense, that they shall not hurt or ouercome them. For he wil acquit and free his faithfull seruants, from that tyrannous power of sinne and death. What is this which you say? Doe you thinke then, that death and sinne shall neuer befall vnto them? This is absurd indeed, being so void of truth. Wee see the contrary proued by experi­ence. Nay rather, this is proued, euen by experience, that neither sinne nor death, (although they bee enemies of great power) shal euer haue the strength to preuaile so farre against them, as to subdue and conquer them.

For the explanation of the vvhich Doctrine, 2. Posi­tion. That af­flictions are inci­dent, and must befall the chil­dren of God. you see the consideration of the second Position to be necessary: w ^ch was, that these miseries and afflictions, in this life are incident, and must befall vnto the children of God; that so we may the better see the slender hold, and so with the more ease auoid the danger of this temptation.

This Position, as it euidently appea­reth, standeth on these two branches: First, that these afflictions doe befall the children of God: and secondly, that it is of necessitie, that it should bee so. For proofe of the first, I might produce the examples of a great number of the ser­uants of God: as Noah, Lot, Moses, Iob, Dauid, Daniel, the Prophets, Apostles, and the faithfull Martyrs and witnesses of our Sauiour Christ. But forsomuch as the same hath been touched before, I will not stay hereupon. The second, ha­uing a necessitie ioyned thereunto, (that of necessitie it must be so) doth require a more large discourse, & further proofes: which by Gods assistance shall be done, and that (I hope) in such maner, as that the truth shall easily appeare, to stand fully and altogether against Satan, and his wicked policies.

In this paines taking, I might vrge that excellent saying of the Apostle Paul, 2. Tim. 3.12. That whosoeuer will liue godly in Christ Iesus, must suffer persecution. But I know, that the Aduersarie will be ve­ry carnest to cauill against me, and take [Page 217]exception against this Doctrine, and place of Paul, saying, that it is not to bee vnderstood of any punishment for sinne, as those afflictions which are laid vpon him, but for well-doing. But I in­sist with this Interrogation, Is it not more vnlikely, that the seruants of Christ should suffer for well-doing, then for euill? And if God suffereth them to be euill intreated and persecuted of the world, and that euen then, when they doe well: how much more shall he doe it, when they shall sin and off [...]nd against him?

Hereunto thou wilt haply answere, that this is likely indeed: but yet thou findest most commonly, the examples of the greatest miseries in Gods seruants, to haue come, not so much of sinne, as in the furtherance of his cause and Gos­pell; as the examples of the Prophets, A­postles and Martyrs do proue: But thine estate is otherwise. For thou seest no such matter of goodnes in thy selfe, where­fore these afflictions should be imposed vpon thee.

To this, I againe on the contrary part, [Page 218]doe here plainely affirme, and say, that I stand not to dispute, or to make any search and inquiry, whether thou find­est in thy selfe any such matter of good­nes or not. It is farre from my purpose, and I leaue that to the iudgement of God first, and then to the tryall of thine owne conscience. But I come to the principall point, which is this: That GOD for sinne doth oftentimes in this sort cha­sten; yea, and that there is also a neces­sitie in this included, that hee should thus correct and chastise those that are his children, either more or lesse, as shall seeme good vnto him, in his will and pleasure.

For proofe of this which I haue said, viz. that sinne in the Elect of God, is cause of corrections and afflictions laid vpon them: I thinke not amisse to re­ferre thee to these examples, recorded vnto vs in the Booke of God. Moses and Aaron for back wardnes in beliefe, Numb. 20.12, 13. were punished with exclusion from the Land of Promise. 1. Sam. 3.27, 28. Heli, for his too much leni­tie, and remisse cockering of his grace­lesse children, was plagued with a feare­full [Page 219]visitation. The Kingdome was rent from Salomons posterity, because he transgressed against the Lord. 2. King. 11.11. Da­uid, in plaine termes confesseth, Psal. 38. that the cause of his afflictions was in his sinne.

And therefore it is also, that God so oftentimes in the Scriptures threatneth punishments and afflictions, not onely to Reprobates, but also to his Elect and Chosen. Ieremy affirmeth, Ier. 25. that God be­ginneth to plague the City where his name was called vpon. And Peter plain­ly telleth vs, 1. Pet. 4.17. that Iudgement must begin euen at the house of God. Wherunto may be very wel added, that promise of God vnto Dauid, in regard of his sonne, which should succeed him in his king­dome: That if he sinned, 2. Sam. 7.14 God would cha­sten him with the rod of men, and with the plagues of the children of men, but yet hee would not take his mercy vtterly from him. So that heereby it is manifest, that a cha­stening there should be, and that for sin, but yet such as should be attended with his mercy. Heereunto I might adde al­so the examples of Hezechiah, Daniel, the godly Kings and Prophets, which [Page 220]are all in this very resolute: But in so plaine a matter, I trust, these few testi­monies shall suffice.

Obiect. But heere againe it is obiected: Why is it necessary, that these things should, for sinne, befall vnto the righteous, and why is it needfull that it should be so, see­ing that Christ hath already fully satis­fied for the sinnes of all those that are his Elect and Chosen?

Answ. To this I answer, that although Christ hath indeede payd the ransome, and made this full satisfaction, as is obie­cted, yet the causes are great, and of great moment and force, why it should be, as I haue before affirmed.

1 For first, the afflictions, of necessity, are to be layd on the seruants of the Lord, Afflicti­ons are necessary, to make men the more wa­rie. in regard of their corrupt nature, which is so prone and apt of it selfe, to like and accept of sinne, and maruellous dull and slow, to rake any delight to walke in the wayes of godlinesse. Sinne that is so agreeable to this our nature, seemeth to vs pleasant and delightsome, whereby wee are drawne the rather to commit it; but when men doe wisely [Page 221]marke and perceiue indeed, that it is at­tended vpon with these fatherly corre­ctions, which seeme so sowre and bitter vnto our flesh, and that besides these temporall afflictions, there are eternall pu­nishments incident vnto the same: Such in whom the feare of God hath taken a­ny root, are made the more circumspect and wary in auoyding of sinne, and more watchfull to conforme their liues, according to the prescript of godlines. Yea, they are so farre from sorrowing vnder the heauy burthen of these affli­ctions, that they doe take thereof great cause of ioy, that their rebellious nature is in this manner suppressed & bridled, and themselues brought to liue in god­ly obedience, as it becommeth the ser­uants of Christ.

2 Secondly, although the benefits both corporall and spirituall, To stirre them vp to thank­fulnesse. which we haue receiued at the hands of our God, and that by the meanes of our Sauiour Iesus Christ are past recount, yet are we found and prooued, to be of our selues very ingratefull and vnthankefull for the same. Therefore it is necessary, in this [Page 222]respect also, that we should taste of this cup of afflictions: That wee being brought by these small and easie corre­ctions, to the knowledge of greater punish­ments, we may be the more stirred vp, and prouoked vnto thankefulnesse.

3 Thirdly, we are vniuersally giuen of nature, To put them in minde of their own frailty and make thé depend on God. to cocker our selues, to aduance and extoll to the skies our owne acts and doings, if they haue but a very little shew of goodnesse pinned vpon them, and we are very ready, lightly to passe ouer our own infirmities and imperfections, be they neuer so great, and deserue ne­uer so great punishment at the hands of GOD, and thus Pharise-like are puffed vp with a vaine conceit of our owne worthinesse. That wee may therefore the sooner and the better come to the knowledge of our owne frailty, and shake off cleane all hope and considence in our selues, and depend and trust wholly and altogether vpon the grace and mercy of our God: these corrections and chastizements, being as it were remembrances, to admo­nish vs of our weaknesse and frailty, are [Page 223]very expedient and necessary.

4 Fourthly, we are all maruellously in­clined vnto the loue of this world, To make them af­fect this world lesse and that to come more. and haue not indeede such a longing and de­sire vnto the exceeding ioyes of the life to come, as of right we should and ought to haue. To the end therefore that this our hot loue of this world might the ra­ther be cooled and rebated in vs, and a more earnest longing after the future happinesse in the world to come, might be kindled and increased in vs, it is ne­cessary that God should lay these cha­stizements and corrections on vs, in this present life, that by this meanes wee might be brought the lesse to like and af­fect it, and the more desirous of the life to come.

5 Fiftly, as all other vertues in Gods seruants, To mani­fest their patience. ought to shew forth themselues effectually: so amongst the rest, patience is to bee made knowne. And for that the same neuer appeareth better, then in the time of affliction, euen for this cause also I affirme, that it is necessary that the children of God, for a triall of their patience, should suffer affliction.

6 Lastly, if these reasons thus alledged, be thought insufficient, It is the good will and plea­sure of God, that his ser­uants shall suffer affli­ctions. to prooue this mine allegation, although many other may bee brought, yet letting all other passe for a time, I will onely adde one, and that of such force and power, that it cannot abide or suffer any exception, and against which, no creature, either Man or Angell, may dispute: And that is, the good will and pleasure of God. That for so much as it hath pleased him in his wisdome, and for the declaration of his loue towards his seruants, thus to de­termine the matter in this fatherly man­ner, to correct and chastize his children in this life, and hath thought this to bee the best and most conuenient course, both for their good and his owne glo­ry; let euery man afflicted, not murmure or grudge against God, but patiently and thankefully beare the same, and assure himselfe that the Lord (as hath beene sufficiently alledged) in his time will put an end, and ease him of this heauy burthen.

Quest. But heere now, a question will bee mooued: Doe you not heereby now [Page 225]seeke to stablish againe that erroneous point of Popish doctrine, concerning sa­tisfaction; in that, though Christ hath suffered for vs, and redeemed vs, yet wee must notwithstanding, of necessitie endure and sustaine these temporary paines and punishments for sinne? Since there is, as you say, such a necesity heer­in, it is likely that some such matter should be intended.

Answ. Heereunto I answer, that in no wise I minde or purpose to establish that deuillish doctrine of Popery, whatsoe­uer some indiscreetly may, or rather wil coniecture. That I assure you, both now is, and so, I hope in the Lord, still shall be farre from mee. But I rather hold and maintaine the contrary. For though God, from sin, doth often take an occasion to inflict these things vp­on his children, and that iustly; yet hee doth not lay them vpon his seruants, as any satisfactory punishments, whereby they should make any recompence or satisfaction vnto God, for the faults which they haue committed. God for­bid that wee should so thinke, and de­tract [Page 226]so much from the perfection, and all-sufficiency of the satisfactory sa­crifice of our Sauiour Christ Iesus. But God inflicting these things, doth it, to the intent that hee himselfe might the more be glorified, and they his children might be bettered. And for this cause also, they are called, not satisfactions, but castizements and corrections in the Booke of God. For they make vs the more to bee humbled and abased in the sight and feeling of our sinnes. They prouoke and stirre vs vp vnto repentance. They are meanes to make vs feruent in prayer. They are as a bridle vnto our lusts and concupiscences. By them our faith and patience are tryed. They do so schoole vs in the Schoole of Christianity, that whereas wee were before in their absence, earnestly giuen ouer to sinne, wee now become weary thereof, and are made heedfull to shun and eschew sinne, and are made very carefull heer­after, to walke in the right and straight path of righteousnesse.

Now for the Papists, maintaining their satisfactions, for that these such [Page 227]excellent fruits do come of afflictions, and many other besides, which for bre­uities cause I omit, wee doe agree with the Papists in this, that sinne, in some sort, may be sayd to be the cause of these corrections, and that for sinne they are inflicted: yet in the end heereof, which is the maine poynt wherupon their po­sition standeth, wee doe vtterly dissent from them. For they will needes haue the end to bee satisfaction and recom­pence vnto God for sinne committed: And we contrariwise affirme, that they are not to procure, or make satisfaction at all, but are for correction and amend­ment of our selues, and besides that, they might bee fruitfull warnings vnto other the children and Saints of God; that they, seeing these fatherly rods of God to be layd vpon vs for our sinnes, and considering that they by weaknes, may likewise fall into the same, or some other as grieuous a kinde of sinne, and so be made partakers of the same, or such like kinde of punishment, might therby take occasion to adore the mer­cy of God, and take good heede vnto [Page 228]their steps, that they do not offend the Maiesty of God.

Now that we haue (as I trust) thus proued this necessity which I spake of, let vs returne againe to the further dis­couery of Satans subtilty, but yet very loose Conclusions: who commeth now in with a new forged reason, and in this manner obiecteth against the former doctrine concerning afflicti­ons, and the necessity thereof.

CHAP. XIX.

Obiect. GOD (saith Satan) hath promised prosperity vnto his children: And therefore it cannot bee, that they which are so afflicted, should bee ac­counted in the number of his seruants, or such as appertaine vnto his King­dome. And so this necessitie also, as ap­peareth, falleth to the ground.

Answ. But that Satans shamelesse doings are euidently knowne, and his drift is [Page 229]very well vnderstood, it would seeme a thing to bee wondred at, that euer such blasphemous Obiections should bee made, to daunt the hope, and rebate the confidence of GODS Elect and Chosen. For this (as cleerly appeareth) is the marke whereat this subtill ene­my aymeth: And that his malicious craftinesse may the rather, to GODS glorie, our comfort, and the shame and confusion of the same our aduer­sarie appeare, I purpose (by Gods as­sistance) in this his Obiection, to pur­sue him thorowly.

That God hath promised prosperity vn­to his seruants, is not to be denyed, but may safely, and with sufficient warrant easily bee granted: Nothing by the grant hereof will be gotten to streng­then Satans cause, but much will bee found thereby to increase the comfort of GODS children. GOD hath promised prosperity and a flourishing estate vnto his Seruants: shall they neuer therefore taste of aduersitie? Shall they therefore neuer be afflicted? Though Satan do bend all his force & [Page 230]beate his wits neuer so much, yet shall he neuer be able to make this his Con­clusion good. The contrary hath been before, by very many examples suffi­ciently proued, and might here also by many more be confirmed, but that in so plaine a case I think it needlesse, and the rather for that the plaine testimo­ny of the Scripture doth teach vs ano­ther manner of doctrine then Satans Conclusion doth pretend.

Our Sauiour Christ pronounceth them blessed, Mat. 5.10. which suffer persecution for righteousnesse sake, and addeth also a reason: for theirs is the Kingdome of Hea­uen. Is not persecution, affliction? And is not this blessednesse, prosperity? And are not then these persecuted, in the number of Gods children? I thinke that none, but shamelesse Sa­tan, will for shame deny it. To what purpose should the same our Sauiour, so often put his Disciples in minde of the Crosse, if the taking vp of that, and the bearing it after him, should be a meane to exclude them out of the number of Gods children? Why doth [Page 231]his Apostle Paul so confidently tell vs, that by much tribulation wee must enter into the Kingdome of heauen? And why doth the same Apostle so confidently also tell vs, that Tribulation, or anguish, Rom. 8.35. or persecution, or famine, or nakednesse, or perill, or sword, shall not separate vs from the loue of Christ? &c. Dauid plainely affirmeth, Psal. 34.19. that the troubles of the righteous are great and many. And are not these righteous still the chil­dren of God, although they endure such troubles? Howsoeuer Satan la­boureth to perswade the contrary, yet seeing the Spirit of God teacheth vs so to our comfort, we are bound to be­leeue it, and to assure our selues of the same. What though God hath pro­mised prosperity & a flourishing estate, (as I haue said) vnto his children sometimes, will hee therefore neuer send vnto them aduersitie? Because hee sometimes afflicteth [...], and by afflicting correcteth, will hee therefore neuer re­ceiue againe into fauour, but reiect and cast off for euer? In the booke of Iudges is plentifully recorded, that [Page 232]God many times afflicted his people, giuing them ouer into the hands of their enemies, which tyrannized ouer them with intolerable cruelty; yet when they cryed vnto him, hee recei­ued them againe into morcy. Hosh. 6.1. By which it plainely appeareth, that to spoyle, and heale; to wound, and binde vp; to kill, and to reuiue and raise vp againe, are in the hands and power of the Lord; and that the one of these is not any thing preiudiciall to the other, in whatsoeuer manner it pleaseth the Lord to lay them on his children. And this did the Prophet Dauid very well see and perceiue, and therefore euen in the midst of all his troubles and afflictions confesseth, that though hee should walke thorow the valley of the shadow of death, Psal. 23.4. yet hee would feare no euill, for that God was with him, and his Rod and his Staffe did comfort him.

Obiect. Oh! doe you come in with a some­time? What doe you tell me of some­time? This satissieth not my desire and expectation, neither doth it any [Page 233]thing at all allay and abate the force of Satans reason. For it is not a tem­porarie, but a continuall and a durable prosperitie that is promised to the righ­teous. It is said of them, that they shall flourish like a greene Bay Tree, Psal. 91.12. Psal. 1.3. Esay 40.31. and that their leafe shall neuer fade, and what­soeuer they doe, it shall prosper: They shall renew their strength, and lift vp their wings like an Eagle, they shall runne and not bee weary, they shall not faint. Answ. Satans subtilty whereby he decei­ueth the weake Christian, in euill ap­plication of the pro­mises in Scriptures concer­ning pros­perity. You see, heere is a plaine promise made; not for a day, but alwaies; not temporarie, and for a time onely, but for euer: The one estate not sometime, but still exclu­ded, and the other perpetually, and without any limitation and date of time is promised.

In this reason thus alledged, Sa­tan and sinfull flesh deceiue the simple soule many waies. 1 First, in the euill ap­plication of the promises of God in the Scriptures, making no difference or distinction at all therein, in respect of the matter thereof, or things that are promised by him vnto his children. In respect of the matter. For when at any time God promiseth [Page 234] internall prosperitie, in spirituall and inward graces of the soule, Satan sub­tilly applyeth the promise, vnto things externall, and such as doe con­cerne the body, as riches, health, good successe in affaires, and businesse of this present life, and such like. Of this his practice we haue an example in the people of the Iewes, whom he hath of long time deluded and bewitched, and as yet doth delude and bewitch in this manner of application. Many promises were made in the Prophets, concerning the Temple, the Cittie of Ierusalem, the people of God to bee gathered out of all Nations, to re­turne againe vnto the holy Citie and Mount Sion. All which, the Iewes ap­plyed vnto themselues onely, and would haue them to bee vnderstood of themselues to bee the onely people of God, of the materiall Citie and Temple of Ierusalem, and of some ex­ternall and outward face of the Church againe, there to be as in times past, crected by the Messias: Whereas in deed, they rather touch and intend, [Page 235]the spirituall collection, and inward beautie of Gods Elect, which out of all Nations shall bee gathered vnto his Church, which is spiritually meant by the names of the Temple, Mount Sion and Ierusalem, according to the vse and manner of the Scriptures. This must not seeme strange vnto vs, that this erronious manner of application was in the Iewes, since that the very Apostles of our Sauiour Iesus Christ, both before and after the time of Christs Death and Passion, were ouer­taken with the like. For of them it is recorded, that when our Sauiour made any mention of a Kingdome; yea, some­time when there was no mention made thereof at all, they carnally dreamed of an earthly Kingdome. And by this meanes, Satan laboured co­uertly to plant both in the Apostles, and also the other Iewes, this damna­ble heresie, That vnlesse Christ did e­rect and set vp such a Kingdome in this people, hee could not bee the promi­sed Messiah. In like sort it is, that hee deceiueth many, by wresting the [Page 236]words of the Prophet Dauid to a wrong sense: For whereas it is said in the first Psalm, Psal. 1.3, &c. that the Righteous shal be like a Tree planted by the Riuers of wa­ters, shall bring forth his fruit in due season, that his leafe shall not fade, and whatsoeuer hee shall doe, shall prosper. Satan (like a wyly Serpent) wresteth all this vnto an externall and outward estate, and prosperity in things apper­taining to the world, when the Pro­phets words are to bee vnderstood of the spirituall prosperity, and inward good estate of the soule.

2 Secondly, in respect of the time al­so, In respect of the time Satan doth in like manner deceiue the simple, by mis-applying the afore­said promises: For whereas God, in making his promises of such flourish­ing estate vnto his seruants, respecteth principally, and most of all the life to come, wherein they shall all in full per­fection be established and performed; This heauy aduersarie of mankinde, goeth about very carnestly in his Con­clusions, to binde and tye all vnto the life present: As though the case were [Page 237]such, that if the same promises were not in this life performed, then they could not be performed at all. But the truth is otherwise in very deed; for if they bee in any wise to bee tyed vnto this life, yet it is but imperfectly, or as the saying is, inchoatiuely, that is, in their beginning onely; but in fulnesse and perfection, the most of them ap­pertaine, and are to bee referred vnto the life to come. This world, if it bee rightly considered, is no perpetuall thing, but as a strange Countrey, wherein as strangers and Pilgrims we wayfare still, in expectation of ano­ther and a farre better home: So that in this world, none are to expect and looke for any better things, then the common accidents, which are incident and befalling vnto strangers. As for other comforts, wee must stay the time, vntill we shall attaine vnto that longed for home and place of happi­nesse, which is heauen, In respect of the am­biguity of the phrase. where we shall be put in full fruition of them.

3 Thirdly, in the ambiguity also of the phrase of Scripture, Satan often in [Page 238]these & such like kinds of reasonings doth deceiue the broken and afflicted soule. As when the promise (respec­ting both this life, and things apper­taining hereunto) Satan maketh that to bee a generall negation, in respect of the time, which is most especially to bee attributed onely to the conti­nuance and perperuity of the time.

As for example, Psal. 55.22. Psal. 55.22. it is said, God will not suffer the righteous to fall for euer. Psal. 112.6. And againe, Psal 112.6. Hee shall not bee moued for euer. For euer, that is, saith Satan, neuer, as some Translations also haue it, as though these things, that is, the fall & mouing of the righteous, should neuer come. Whereas in very deed the meaning is not so; But for euer they shall not fall or be moued; that is, they shall not be so abased, as that it should last for euer, but for a time onely, and then againe they shall recouer and bee restored: Agreeable with that of the Psalmist else-where: Psal. 34.19. Great are the troubles of the righteous, but the Lord deliuereth them out of all. Wherefore I would wish the [Page 239]wauering soule, neither in this, or any other point of doctrine to be hastie in trusting Satan with these his gene­rall termes, but rather to syft and try all by the Scriptures, and as they bee agreeable or dissenting, to and from the same, so to accept or to reiect the same.

And because I finde that many of our English Translations, through the ambiguity of the Hebrew, that indiffe­rently beareth both senses, haue erred herein, translating (neuer) in stead of (for euer) if that his Booke shall herein faile him, and seeme to make against him, yet not to be too credu­lous, but rather to seeke and craue helpe of such learned, as are able out of the Originall Text to instruct him further, if otherwise, either by the cir­cumstances of the place, or conferring it with other sentences of the Scrip­tures, hee cannot bee sufficiently re­solued.

4 Fourthly, In the word, Pros­perity. in this word (prosperity) Satan hath such subtill trickes of So­phistry, that if thou bee not wise, and [Page 240]take good heed vnto thy selfe, he will soone deceiue thee: For he accoun­teth (and so, I feare mee, thou doest account it also) that to bee prosperitie, which is voyd of all trouble and disquiet; so that no longer then peace & quiet­nesse continue, no longer he accoun­teth it to be prosperity: Whereas God would not haue thee to consider so much the very instant and time pre­sent, but the issue and end of all. The Scriptures doe testifie vnto vs; yea, and experience also doth teach vs, that the wicked are seene to bee in this worldly peace, and to bee without troubles; when as on the other side, the godly are in great troubles: yet cannot the wicked ones bee iustly said to enioy prosperitie, nor the godly to bee out of prosperitie, vntill the end of the one and the other bee manifestly knowne, and then that will sufficiently proue, that the wicked (this peace notwith­standing) is void of prosperity, and the godly (their troubles notwithstan­ding) are yet prosperous. And there­fore the Prophet Dauid in the 37. Psal. [Page 241]hauing discoursed at large of the flou­rishing estate and prosperitie of the Righteous in the end, to shew how we may truely iudge & determine of it, re­ferreth vs not to the beginning or inid­dle, but vnto the end thereof, saying, Marke the vpright man, Psal. 37.37. and consider the iust; for the end of that man is peace. The good Souldier doth not determine of his good successe, by the heate of the skirmish, or by the strokes and wounds giuen and receiued betwixt him and his enemy, but by the ssue and euent of the battell. For if then hee put his foes to foyle, he thinketh the victory to be his, and his fight to haue beene good and prosperous. The Merchant­venturer doth not iudge of the good successe of his Aduentures, by the pre­sent tempests and stormes beating vp­on him, and whereby he is tossed to and fro, and often in danger of losing all: but if in the end he arriue safely at home, without disparagement of his life and substance, he then thinketh all to be well, and his voyage to be wor­thily accounted prosperous. So, that [Page 242]which God speaketh of thy life, and whole life considered altogether; doe not thou thus minsingly with Satan diuide and part asunder by piece-meale; for so thou mayst bee soone deceiued: but ioyne the beginning with the pro­ceeding, and consider both these vvith the issue and end thereof, and thou shalt finde, that whatsoeuer Satan shall rea­son to the contrarie, yet the godly mans life, euen in the middest of all Aduersi­tie, is a most happy and blessed life, and full of all prosperitie, because that the end thereof assuredly is blessed and pro­sperous. Here perhaps you will mar­uell and demand how it can bee, that these so contrary things should possi­bly concurre and meet together at one time, and in the same subiect. To re­moue this maruell, and to satisfie this demand, not I, but the Apostle Paul shall come in place, who is bold to vtter as maruellous doctrine as this. As dying (saith he) and yet behold, 2. Cor. 6.9, 10. we liue; as cha­stened, and yet not killed; as sorrowing, and yet alway reioycing; as poore, and yet making many rich; as hauing nothing, [Page 243]and yet possessing all things. And what now are these; in death, life: in af­flictions, comforts: in sorrowing, abun­dance of reioycing: in pouertie, plen­tie: and in exceeding penury, the pos­session of all things: but euen in ad­uersitie, the greatest gale of all pro­speritie?

CHAP. XX.

IF this which I haue somwhat largely discoursed, be thought to be too little and insufficient for confirmation of mine assertion, neither wil content your minde; take, I pray you, a little paine, & wade on w ^th me a litle further in this matter, & I trust, by the assistance of the Spirit of God, euen by a very familiar example, to make the case so plaine, that you shall euen as it were of force bee brought to confesse my Position to bee true, whatsoeuer the enemy of mankind [Page 244]will seeme to blatter out to the contra­rie. It is not to be denyed, but that Sa­tan, the better to ouerthrow the seruants of God, is busie to take many excepti­ons against the Truth proposed, and v­seth many reasons for confirmation of his doings. But when all are thorowly skanned, they will euidently appeare to be more presumptuously vttered, then duely proued, as now shall bee easily seene. Let it be granted (for disputa­tions cause, but not that it is true in­deed) that the promises of God doe con­cerne this present life onely, (I meane the promises of prosperitie) and that they shall be here performed also; Say that the righteous shall not fall for euer, that is, shall neuer fall, but shall euer flourish: Let Satan, vpon these two grounds, be­ginne to settle his mayne conclusions: yet I doubt not, but that vpon the exa­mination of his reason, it will cleerely appeare, that his conclusions are but vaine, light, and of no weight or im­portance. This is Satans reason:

The righteous men and children of God doe in this life enioy continuall pro­speritie: Satans Reason. [Page 245]For so God hath said and pro­mised, who is true in his word, & faith­full of his promise, and therefore surely wil perform it. But thou hast not this pro­speritie: For thou continually liuest in trouble and aduersitie: And therefore questionlesse thou art none of Gods children.

Answ. The first Proposition, with the rea­son, I grant to be true; but the second, and the reason of the same, I affirme to be most absurd, if it be well considered. Art thou therefore excluded from pro­speritie, because thou indurest troubles in this life? Nay rather, thou mayst with safety deny the consequence of this connexion: For troubles and molesta­tions are no vndoubted marke, where­by to coniecture the absence of true prosperitie; because that both these may very well concurre and come together, as by this familiar example plainly doth appeare: Example. The Merchant, the Husband­man, & the Artificer doe all take great paines; one by Sea, the others by Land, they toyle and labour, and are greatly for the time disquieted, as men ouer­wearied [Page 246]with excessiue toyle; yet in all this, their paines are turned to a good euent; they prosper, for their wealth is thereby increased; their labours and toyle are recompenced with great pro­fit and aduantage. Will you now say, because these men haue such paines and troubles, that therefore they doe not prosper? I perswade my selfe, thou wilt not say it. And why? Surely for this cause onely: for that these their paines (as is said) are turned and conuerted to their gaine. Euen so it is with the chil­dren of God; they are in afflictions and troubles, they are pressed with mise­ries in this life, and yet still they prosper, still they flourish; because that all and euery one of these their troubles, af­flictions and miseries, be they neuer so great, and neuer so many, are still con­uerted, and turned to their good. For all things worke for the best, and grea­test commoditie and benefit to them that are elect of GOD. So that gaine is gaine to them, how, and wherein so­euer it be found. Doest thou not see, that a Iewell, and that of great price and [Page 247]valew, may sometime bee scraped out of dung and myre? And doth not expe­rience teach thee, that the finest metals are fetched from the grosest element? What if other make their greatest gaine of wheate? Why shouldest thou repine and grudge, if thy gaine bee also like, though it be gathered from the Chaffe? My meaning is, that though others, by peace & plenty haue walked in the paths of righteousnes; yet if thou on the contrarie, in trouble and disquiet hast attained to it, in as great a measure as they: and that which they haue glea­ned in Prosperitie, thou hast also gathe­red in Aduersitie, in thy afflictions and misery, thinke not otherwise, but that God hath had as great a care to make thee prosper, as he had to make them.

So then, to conclude and shut vp this point: Conclu­sion. whensoeuer Satan thus begin­neth to dispute and reason with thee, to bring thee into some euill conceit of thy selfe: Doe thou enter straight­way, as into a most sure place of refuge and securitie, into the consideration of that mercifull course, that God taketh [Page 248]with his children, in the middest of all extremities: w ^ch is, euen as the Physician doth with the poysons, that out of them he maketh a soueraigne medicine, to cure a sore and grieuous sicknes: Or as the Goldsmith, which out of the earthy Mine, tryeth and proueth Gold: So God, out of these extremities and troubles, gathereth many profits vnto his chil­dren: in regard whereof, they may rightly be accounted to be prosperities: for that in all these, the children of God, doe more then prosper. And then in this, or such like sort, thou mayst answer or reply against thy flesh and Satan, thy professed enemies, and say:

Thou vile and corrupt flesh; thou subtill and enuious Serpent, why doe yee reason thus against mee, and that without all sense and reason? Doe I not therefore prosper and flourish, be­cause I am afflicted and am in miseries? Is the pruned Tree past recoueric? and doth the Hearbe dye, because it is crop­ped? Yee are very busie and earnest to tell me still of miseries and afflictions; but yee make no mention of the excel­lent [Page 249]fruit of them at all, these yee keepe secret, and hide them from mee. And why? because ye see them as they are indeed, to be full of all prosperity. What if they seeme in themselues so bitter as ye pretend? Doe not ye see and finde, how the children of God haue alwayes prospered, euen in the very lowest ebbe of all Aduersitie? Was Ioseph then a­lone prosperous, when as he liued with his Father Iacob: or when hee was ac­cepted as a Steward in the house of Po­typhar, and had the ouersight & charge of all the Aegyptians substance? Was Daniel onely flourishing, when as hee was made a Ruler in Darius King­dome? No, no, it is farre otherwise: for Ioseph euen in prison, and Daniel in the Lyons den did prosper. For I finde, that euen in these stinking and dangerous places, God was present with them, did get them fauour, and with honour de­liuered them out of their distresse. Ye beat much vpon the present paines, but ye neuer consider how God doth tem­per them, and qualifie his seruants in in­during and sustaining of them. In [Page 250]this case it is with the seruants of God, as it was with Israel in Aegypt, the more oppressed, the more he pro­spered and increased. These miseries and afflictions are not axes to cut vp by the rootes, but onely the Lords pruning kniues, whereby hee cutteth away the dead and rotten branches, that his grafts may grow the better, and their inward vertues may increase and sprout the sooner. Ye neuer consider the end and issue of these afflictions, that repay­eth all with profit, as appeareth by the examples of these and such like. Were not, thinke ye, the miseries and afflicti­ons of Ioseph, good and profitable, whereby he was aduanced to so high a place of the Kingdome, as to haue all at his command? Was not the fierie furnace as great aduantage to Shadrach and his fellowes, being vnto them a step vnto great honour? And are not these most prosperous things, where­by we are fitted for a farre better King­dome then that of Aegypt, and prepared for farre greater honour, then any, yea all in Nebuchadnezzars Kingdoms and [Page 251]Prouinces? For wee are prepared for him, in whose presence is the fulnes of ioy, and at whose right hand are pleasures for euermoe.

CHAP. XXI.

THese Meditations, though they seeme to be a fast and a sure foo­ting, whereby the afflicted and distres­sed soule may be stayed; yet the bro­ken soule cannot hereby stay it selfe a­ny long time: For that Satan going a­bout, as affirmeth Peter, 1. Pet. 5.8. like a roring Lyon, and seeking whom he may deuoure, hath his new inuentions, new motions, and new temptations, wherewith hee doth assault the silly weake conscience. For if thus, as hath been related, in the matter of a mans miseries and afflicti­ons, he faile and be disappointed of his purpose; he then falleth from the mat­ter, and with something brought from the manner and measure of them, be­ginneth [Page 252]on fresh to set vpon the bro­ken soule.

By which his doings, he the sooner perswadeth, and by perswading pre­uaileth; because that all men, for the most part, carrying an enuious eye, are giuen and inclined to thinke and iudge, both for the time present, and the ex­tremitie which they indure, no griefe to be like or worthy to be compared vnto their owne. Yea, their iudgement by Satans policy is so corrupted in this respect; that although, euen in them­selues, they haue sustained farre greater and more grieuous afflictions; yet be­cause they are past and ouergone, and this now present & working on them, they can hardly be so perswaded: Thus therefore, or in some such manner be­ginneth Satan to set vpon them:

Thou speakest of miseries and af­flictions of others: Another assault of Satan. and I see how that indeed, as thou sayest, the seruants of God haue beene deliuered and rid from them, and haue gotten the vpper hand with aduantage: but what of this? what is this to thee? Doest thou thinke to [Page 253]thrust thy selfe into the company, and to be accounted in the number of these seruants of thy God? No, no, thou art gretly deceiued herein. Indeed they suffered afflictions, they had many troubles, but neuer any like to these of thine: they had troubles indeed, but none so extreme, so intolerable as these which thou doest indure: Theirs, in respect of thine, were but as fly-bitings: Thine are the very messengers of wrath; nay, they are very brand-markes of eter­nall Iudgement. Thus, or in such like manner, Satan reasoneth, and often­times greatly preuaileth in his doings, whiles the broken conscience is too in­tentiue vpon his owne priuate extre­mities, and too too credulous to hear­ken to Satans perswasions, and to yeeld faith vnto his subtill inchantments, ha­uing small or no regard at all vnto the end whereunto he directeth his practi­ces. Howsoeuer the matter bee colou­red, and in what manner soeuer he wor­keth, the end is the destruction of man. And to attaine vnto this end, with the more facilitie, hee will shew [Page 254]himselfe (as hee is indeed) a wyly Ser­pent; yea, a busie Aduersarie too, let­ting nothing lightly slip and oucrpasse him, whereby he may obtaine his pur­pose. And that doing of his, as in his obiections before, so heere likewise it doth appeare. 2. Sleights of Satan. For in this his reason two especiall sleights of Satan doe euidently appeare. 1 The one, in that hee presen­teth before thee, thy miseries and af­flictions, in the most grieuous manner that may be, still exaggerating and am­plifying them euen to the highest: And all to this end, that so hee may the rather appale and affright thee. As though God would neuer thus, and in such sort deale with those that are his Chosen, as it is proued he dealeth with thee. 2 Secondly, in the other he vseth ve­ry cunning shifts, and crafty conuey­ance, in setting before thee the miseries of Gods afflicted children: which said miseries, although they were neuer so grieuous, neuer so intolerable, and sa­uouring of neuer so great and sauage crueltie; yet he doth extenuate them to the vttermost of his power, that so they [Page 255]may appeare but light and slender. If it so fall out, that hee lacke a shift in this manner to lessen them, then will hee bend his power, and apply his wits, vt­terly to smother the remembrance of them, that thou shouldest neuer thinke vpon them to thy comfort: And there­fore will be continually in this case, to set before thee as a daily dish to feed vpon, the examples of some such of Gods seruants, as haue beene but lightly and easily afflicted, by this meanes knowing, (or at least hoping so) that hee shall adde a greater edge to this temptation.

Wherefore, that wee may the better preuent Satan of his purpose, aswell in this temptation, as we haue done before in the other: The third position. Some of Gods chil­dren in former time haue beene as sore affli­cted. Let the third position bee remembred as an euerlasting Truth; which is, that, be thy miseries and afflicti­ons neuer so extreme and dangerous, yet thou hast, in bearing of them, suffered in no such grieuous manner, but it will easily bee prooued, that some of the seruants of God, at one time or other, and in some one sort or other, haue tasted and drunke as [Page 256]deepe of that cup, as thou doest iudge thy selfe to haue done. And therfore Satan in this his reason, enlarging thine, and exte­nuating the miseries of others, doth prooue himselfe to be still as hee hath al­wayes been from the beginning, both a Lier & a Murtherer. That this may the rather appeare vnto thee, search & look (but with a single eye) into these thy troubles, miseries and afflictions, which thou endurest: ransacke euery corner of them, call them all to remembrance, leaue not the least and lightest mite of them vnnumbred, that so thy recko­ning and grosse sinne may grow to the greatest; yet I doubt not, when all this is done, that I can easily produce exam­ples of those, whom I know assuredly thou darest not deny to be the children & chosen seruants of the Lord, and yet haue suffered and endured (if the mat­ter bee weighed in iust and equall ba­lance) a great deale more then euer thou hast done. Thou hast read, or I am sure thou hast heard of that notable spectacle of all extremities, I meane the patient Iob, who being a man crowned [Page 257]with happinesse, and maruelously bles­sed with abundance of worldly goods, suddenly, and in a very short time, was depriued of them all: his seruants were slaine, his goods and chattels taken a­way, his children killed, his body stric­ken with so loathsome vlcers and byles, that it was irksome to any to behold: His friends, which should haue beene as helps and comforts vnto him, became as continuall corrosiues vnto his sorrowfull heart; yea, his wife, in the iudgement of some, which should haue beene a speciall comfort vnto him in this his most lamentable case, was not behinde, in bitter and scorning manner, to the increase of his griefe, to bid him Blaspheme God and die. Doe but read, and thorowly peruse the history, and that booke of this seruant of the Lord, and I doubt not but that thou shalt there finde miseries inflicted vpon this one person, in such store, that they are rather to be admired and wondred at, then by any meanes to bee equalled. Insomuch that his three friends, which came of purpose to visit and see him, [Page 258]with intent also to comfort him, cal­ling to minde the prosperous estate wherein hee before had liued; and be­holding the great misery whereunto he was now cast, are sayd to sit all mute and amazed in seuen dayes silence, not knowing what to speake, or where to beginne.

Vnto this of Iob wee may annex the afflicted state of Dauid, who in the booke of Psalmes setteth downe the greatnesse of his miseries, by many sig­nificant and wofull termes, while hee complaineth of the agonies and paines of his distressed body, the want of safety, dread of death, distrust of life, violence of foes, and treachery of those whom hee esteemed to be his most tru­sty and faithfull friends. But leauing these, and many other such like exam­ples of the Patriarks, Prophets, and Apo­stles of the Lord, somewhat touched before; if I should descend and come downe to the lower times, and make relation of the great miseries of those faithfull Martyrs, which suffered for the testimony of Christ, most cruell tor­ments [Page 259]in the primitiue age of the Church, after the times of the Apostles, it would (I thinke) force any heart, though it were as hard as the Adamant, to relent and melt with griefe: when as without all regard of Sex, care of age, or regard of estate, the virgin and the valiant man at armes, the infant and the age, the wife and the husband, the father with his sonne, and the mother with her ten­der and guiltlesse babes, were condem­ned without all remorse and pity, to the suffering of most brutish and cruell tor­ments: Some leauing all, and forsaking their houses, goods and substance, were forced to flie into Desarts, holes, and caues of the earth, for succour and re­liefe: Others, not so escaping the Ty­rants hands, depriued of all their riches and estate, were grieuously tormented: Some whipped, some buffeted, some rat­ked, some torne in pieces, some hauing hands, leggs, and other members cut a­way, their flesh lanced and gashed with kniues and razors, their faces mangled, their eyes, some pricked with sharp quills, and some quite pulled out, some [Page 260]hanged, some drowned, some burnt to ashes at stakes, others broyled on gred­irons, and rosted on spits, some torne and rent with wilde horses, and others thrown to most sauage and cruell beasts, to be deuoured. So that it cannot bee, but that the Christian heart must needs be greatly grieued, to read in seuerall the things that are recorded of them.

But lest these things mentioned thus in generall, should seeme to you of little importance, and smally pertaining to the purpose I haue in hand: Out of such an infinite number, which haue in this sort endured such cruelty, I thinke it good to make recitall of a few parti­culars, wherby (I trust my) position will be sufficiently confirmed. And yet be­fore, giuing you thus much to vnder­stand, and generally to obserue, That during the heauy times of these perse­cutions, besides the particular torments which euery one endured, all and eue­ry one, that did but take vpon him to professe himselfe, and say hee was a Christian, had the whole State and Kingdome, wherein hee liued, bent a­gainst [Page 261]him, his goods (by the lawes) in danger to bee confiscate, in stead of a rightfull Iudge, hee had not onely a Miscreant, but also a most cruell Ty­rant to decide his cause, who rather bu­sied his head to deuise torments, then how to set downe the doome with e­quity. His friends and worldly com­forts would forsake him, being such as no whit fauoured, but most poison­fully maligned the cause of Christ. Life could not be had, but bailed with ma­ny miseries; and death, though wished for, yet could not be attained vnto, but through the troublesome & outragious tempests of most extreme calamities. So that if thou respect now, the losse and want of these worldly comforts, I perswade my selfe, they can in no case be inferiour vnto thee. But these are but light in respect of the particular tor­tures, most wofull and lamentable, which in the cause of Christ they endu­red, whereof now, God so permitting, thou shalt haue a taste. Romanus, a Martyr. Euseb. lib. 8. cap. 20.

It is storied of Romanus a constant Martyr, how that he being condemned [Page 262]vnto the fire, and being brought to the place of execution, standing bound to the stake, and in most cheerefull manner calling for fire to be put vnto him, as one most ready and willing, with so slight a torment, to put an end to his life, fraught with so many miseries: the President caused him againe to be loo­sed, adiudged him to the induring of another torment, namely, that the tongue of Romanus, wherwith he had so stout­ly defended the cause of Christ, should bee cut out: whereunto Romanus yeel­ding patiently, hee held out his tongue, as one most willing and ready to abide this new deuised torture: which cruell sentence being performed, hee was a­gaine clapped fast in prison, where hee was a long time cruelly tormented. And when, by the Emperours pardon, all the other prisoners were set at liber­ty and deliuered, hee alone was left still as a lamentable spectacle of woe and misery; and judged as one altogether vnworthy of such a benefit, had his feet stretched (as the story noteth) fiue spa­ces asunder, and in fine, with a cord or [Page 263]halter put about his necke, was stifeled vnto death.

Apphianus, Apphianus, a Martyr. Euseb. lib. 8. cap. 22. a like constant and faith­full Martyr, in no respect inferiour to the other, being first apprehended and clapt into prison, for his profession of Christ, was in the same prison, in piti­full manner tormented a whole day and a night, with both his feet in the stockes, stretched farre asunder; on the third day hee was brought foorth be­fore the Iudge, and vtterly refusing to doe sacrifice as hee was enioyned, had straight-way his sides rent by the Exe­cutioners or Hang-men, with the lash of the whip, yea, and that not once or twice, but oftentimes, euen vnto the bone and inward bowels. His face and necke also were so vehemently lashed, that his face was swollen so exceeding­ly with the print of the stripes, that they, which beforetime had knowne him well, and could haue discerned him from another by his countenance, thenceforth missed of their marke, and knew him not at all. When his cruell enemies did see and perceiue, that for all [Page 264]these manifold and grieuous torments, he would not yeeld vnto their idola­trous, and wicked religion: For a fur­ther increase of his paines, they wrap­ped his feet in flax, oyled all ouer, and set the same on fire; whereof (to vse mine Authors words) what great and grieuous paines hee suffered, I am not able to expresse. It ranne ouer his flesh, wasted and consumed the same, and pierced euen vnto the marrow bred within the bones: So that his whole bo­dy was therewith larded and distilled, much like vnto dropping and distilling wax. The Martyr hauing yet some breath left, after all these exceeding tor­ments, was brought backe againe the second time to prison. On the third day was presented againe before the Iudge; and although, by reason of his grieuous wounds, he was past all hope of life, yet by the sentence of the mercilesse and cruell Iudge, hee was condemned to be cast into the raging sea, and to bee drowned. Porphyrius, a Martyr. Euseb. lib. 8. cap. 29.

To these, if I adde the lamentable story of Porphyrius, it shall not be a­misse, [Page 265]who being apprehended, and confessing boldly himselfe to bee a Christian; it was first commanded, that hee should bee whipped and scourged to the very bones and bowels, where­with hee was so pittifully rent and mangled, that (as the Story noteth) hee seemed to bee, not a man coue­red in flesh, and compast in a skinne, but a picture made of stone, or wood, or some senselesse metall. In which plight, when hee bad continued a long time, & yet the Iudge perceiuing him to vtter no words of impatiencie, but to continue still as one that suffered no great paine; not as a man, but as a beast, without any compassi­on, and voide of all humanitie, made this direfull Decree, that in a slack and slowe fire, his bodie by lit­tle and little, should be consumed and burnt to ashes.

Infinite are the like examples, which the Stories do affoord vs; but I had rather, for a further search hereof, to referre thee vnto those, who haue faithfully recorded the same in our [Page 266] English tongue, as they bee set downe in ancient Writers, then to trouble this small Treatise, with any further discourse of the same: Hoping that these few are sufficient to set before thee, and to giue some little taste, what great and grieuous afflictions the Saints and seruants of God haue suffe­red, and beene partakers of in this life. Which if thou thinkest that thou canst possibly equall and match, yet I am assuredly perswaded, thou canst not surpasse and go beyond them.

Let Satans reason now be tryed by the Touchstone of these and such like examples, and I trust, it will manifest­ly appeare, how little truth there is in his allegation, when he would make the greatnesse, and excessiue measure of afflictions, to bee an argument and a signe of Gods reiection. Dare any af­firme, that these were Castawaies, which are so highly renowmed for Gods faithfull Seruants, Saints and Martyrs; which by their bloud-sheading, sealed their Christian Profes­sion? Who euer (I pray you) suffe­red [Page 267]more extreme paines & torments in their bodies then these? Insomuch, that if by the outward accidents, wee might iudge of the finall estate of the soule, you may iudge these, of all o­ther, to haue beene smitten of GOD and plagued, and euen in earth to haue receiued the very sentence of eternall death vpon themselues. But this manner of iudgement must bee sus­pended; for notwithstanding these externall and outward accidents be­falling their bodies, they rested, and continued still the Elect and Chosen of the Lord, euen vnto the death; the cup whereof, in defence of their Mas­ters cause, they most gladly tasted of, how grieuous soeuer the torments and afflictions were, which their bo­dies suffered and endured.

And againe, if thou dost vouch­safe with an vpright heart, and void of all blind affection, to compare to­gether thine and their afflictions, I doubt not, but that both for the cause, and also for the matter and manner of them, euen in thine owne iudgement, [Page 268] thou wilt be found and prooued, no­thing comparable but farre inferi­our vnto them. For they were afflicted for the testimonie of Christ, but thou for sinne; they at the hands of Sa­tans instruments in most cruell manner, and thou at the hands of God, after a Fatherly way: They vnto death, and the same most extreme; but in thee, thy life is preserued, a time of repen­tance is granted, which is surely a great Argument of Gods great loue and fauour towards thee. So that now thou maist see this my Position to bee true, and that to thy great comfort; that others haue tasted and drunke as deep of the cup of afflictions, nay, much deeper then thou hast done. So insatiable a Ser­pent is Satan, and so obstinate in his peruerse opinion, that nothing, bee it neuer so truely vttered, can satisfie him and content him: For although this which hath been said concerning this Position, and the ouerthrow of Satans coloured reasons, doe greatly qualifie and allay the matter, yet through Satans suggestions, the bro­ken [Page 269]soule is not with all this conten­ted: For the enemy hath now found out another muse and starting-hole, to auoid the danger of this sound doctrine, and to intrap the weake con­science (whose death he greedily thirsteth after) within the compasse of his subtilty, as by this his reason doth appeare.

CHAP. XXII.

LET it bee graunted (saith this our cruell Enemy) that many of Gods Elect and Chosen are found to haue suffered these, A fresh assault of Satan. and such like af­flictions, and say they haue gone be­yond thee in extremities, yet this helpeth not the matter, neither doth it serue thy purpose at all: For reade and see, and thou shalt finde, and that quickely, a great difference; for the miseries which they endure, are but short and momentany; with them there [Page 270]may bee trouble and heauinesse for a night, Psal. 30.5. but toy commeth in the morning: But ex­perience telleth thee, that thy troubles contrary wise are of long continuance. Againe, when they cry and call for help and succour, God doth soone release them, and putteth an end vnto their troubles: for hee hath so promised vn­to those that are his Children; Call vp­on me in time of trouble, and I will deliner thee. Psal. 50.15. And therefore wee shall also finde, that Dauid, a man which was so much experienced in afflictions, God was alwaies ready, and at hand to saue and deliuer him, as hee him­selfe doth witnesse, saying, I cryed vn­to the Lord, and hee heard mee, &c. But with thee thou seest it is not so, for thou hast cryed and called a long time, and yet thou art not heard; thou prav­est, but thou canst not preuaile: Cease therefore to reason what grieuous tor­ments the children of God haue suffe­red, for it will not satisfie nor suffice thy turne: For if thou hadst beene one of Gods elect and chosen Children, hee would surely haue heard thee long yer [Page 271]this: Hee would not haue stopped his eares at so many cries, nor passed ouer so many plaints, without compassion shewing.

In this new and fresh assault of Sa­tan, made vpon the weake conscience, we are to consider, how that to make his reason to carry the greater shew of probability, he doth make a double am­plification thereof;

1 Partly, by the enumeration of some examples of such persons as haue beene afflicted, but yet for a short time, whose cry the Lord hath quickly heard, and granted their request, say­ing, Lo, and see such, and such an one, the Saints & Seruants of God indeed, that haue suffered great and grieuous torments: but behold and see againe, how soone and quickly they were de­liuered.

2 And partly, by the recitall of Gods exceeding mercy and compassion vnto his Seruants, alledging that his eyes are alway fixed on them, his eares are euer open to their cryes, that hee is tender and carefull ouer them, as the [Page 272]Hen ouer her Chickens, or the Mother ouer her yong and tender Babe; and as mindfull of them, as the Bride is of her Ornaments in the day of Marri­age; and hereupon laboureth to infer this Conclusion against the afflicted soule, to driue him into despaire; That it cannot be possible, that God being so pittifull, so louing, and so compas­sionate, should so long, and in such sort, deferre and put off his helping hand from him, if hee were reputed in the number of GODS Elect and Chosen.

This reason of Satan, thus amply­fied, the more subtilly that it is by him couched, the more forcibly it prcuaileth with the weake and distres­sed soule, to the dangerous ouerthrow thereof. For whereas it hath beene before shewed, that both the Elect and Reprobate are in deed partakers of afflictions; Satan by this his reason would perswade, that the continuance of afflictions, in respect of time, and the delay vsed of God, in shewing forth his helpe, are vndoubted diffe­rences, [Page 273]and plaine markes, whereby the one from the other may very easily be discerned & known. And to further him in this his purpose, he taketh no small aduantage of the imbecility and weake­nesse which is found in man: who so long as his wounds are but fresh and greene, can the better tolerate and abide the bearing of them, because hee conceiueth some hope of some quicke and speedie deliuerance: But when, after long expectation, he per­ceiueth his hope to bee frustrated, and after long tryall, seeth hee can finde no ease, (although hee hath vsed all possible meanes for the same) then hee beginneth to despaire of himselfe, and to make a question and doubt of his estate: Wherein hee is found to be like vnto a sicke man, which hauing tryed all the helps of Physick, and yet finding no helpe for the curing of his disease, beginneth then to distrust of life, whereas before such tryall made, hee suspected little danger of death in himselfe.

To preuent Satan of his purpose, [Page 274]and for the strengthening of the weake Christian, it shall not be amisse; nay, I thinke it necessary, as before of the other reasons of the Aduersarie, so of this likewise, to shew the weakenesse and insufficiencie; that it being knowne, wee may see and perceiue the better, how little faith is to bee giuen to his perswasions. In which doing, as a counter-blast against this tempta­tion of Satan, I thinke it good, heere to place and set downe my fourth Posi­tion, as a resolute, and an vndoubted truth, which was this:

That the greatnes & continuance of mi­series and afflictions, The fourth Position. nor the delayes which it pleaseth God to vse, in shewing forth his help, are good differences betwixt the iudg­ments of the Elect and Reprobate, in this life; & therefore (as may be wel added) no sufficient reasons to proue, that a man is excluded and barred from the loue and fauour of God. If it were so, that God were at the appointment of any other, and that any should or might prescribe vnto him any order to bee obserued in his doings, then [Page 275]this reason of Satan did carry some force with it: But since his power and authority are so absolute, that hee is to order all things after his owne plea­sure, and to be ordered by none, Sa­tans reason must needs fall to the ground. As in all other the doings of God, so in this also, the will of God must stand for a sufficient reason, to satisfie vs withall. And therefore wee must obserue, that God doth not mea­sure our miseries, or his owne deliue­rances, by the tale of daies, moneths, yeeres, or any times; but the speciall thing that hee therein respecteth, as in all other his actions; is, first, his owne Glory; and secondly, the good of his Children. And therefore for the ad­uancement and furtherance hereof, hee taketh such times, as in his owne Wisedome hee seeth, and knoweth, to be most meet and conuenient. So that be it sooner, or bee it later, this day, or a month, or a yeere hence, all is one to him, howsoeuer it appea­reth contrary to vs. Now where­as Satan seemeth to take hold of the [Page 276]long continuance of afflictions, it is to no purpose. It is easily proued, that God vseth this manner of doing for most iust causes knowne vnto himselfe. If it were otherwise; to what end then serue the exhortations, so many, and so pithy, vnto patience, constan­cie and perseuerance, as wee finde re­corded in the Booke of God, that we should patiently stay and waite the Lords leasure, vntill hee vouchsafe to send deliuerance?

Against the doctrine of this Positi­on, Satans obiection. Satan now taketh exception, and in this manner obiecteth and reaso­neth to the contrary: God hath promi­sed to heare when men cry vnto him, and to deliuer them whensoeuer they shall call vpon him for helpe. But thou hast cryed a long time, and seest thou art not deliuered, and therefore it is sure thou art none of his children. For would thy GOD promise, and not performe? That is against his Na­ture.

Answ. It cannot bee denyed, but is to be certainely granted, that GOD [Page 277]hath promised as much as is by Sa­tan obiected, and although hee de­ferre the time, and (as wee in our owne iudgement doe suppose) doth stay his helping hand, in suffering vs to continue still vnder the Crosse; yet is hee not forgetfull, or vnmind­full of his promise, nor doth any thing against his nature, being true in all his words and workes.

There is some thing more in this point to bee considered of, which Satan here craftily concealeth:

First, that man (as I haue said) is in no band presumptuously to prescribe any time vnto God, wherein he should performe his promise.

Secondly, the Lord doth know what is most meet and expedient for vs, and therefore will haue men to be exercised-vnder the Crosse, some lon­ger, and some a shorter time, not as men doe thinke, but as hee in his wise­dome seeth to bee for euery one most profitable.

And thirdly, that in all, Hee may principally be gloryfied.

In the iudgement of man, because men obtain not their request at the first, second, or third time, it appeareth that God doth not heare or regard the cry of his seruants: but it is (as I haue said) farre otherwise. For when the time as­signed so long before, of God, is come, when he seeth it to be most commodious for vs, and most for his owne glory; then will he heare, then will he grant in mer­cie their Petitions, and then will hee shew himselfe a powerfull God, to de­liuer his people out of their distresse. Examples to proue this, besides the te­stimonies of the Scriptures, wee haue many. Of the which multitude, one or two in so plaine a case shall suffice.

Great (no doubt) was the seruitude and bondage of Israel in Egypt, and so farre off from ease thereof, that when Moses and Aaron were sent from the Lord for their deliuerance, their mise­ries were the more increased: and I thinke that no man doubteth of their crying vnto God for helpe, in the long time of continuance thereof: yet at the last, when Gods appointed time was [Page 279]come, that hee would bee glorified in Pharaoh and the Egyptians, Israel was, by a mighty hand and stretched out arme, deliuered from the fiery furnace of Aegypt, and sent on their way to­wards the promised Land, and Pharaoh and his host pursuing after them, were vtterly confounded.

Dauid is proued to haue found God, sometime a very speedy helpe at hand, ready to deliuer him, and set him free from perill and danger: yet sometime againe, he continued a longer season vn­der the heauy burthen of afflictions, in­somuch, that with great anguish and trouble of heart, hee complaineth as though God had quite forgotten him, that God had cast him off and forsaken him for euer.

And hereupon it is, that in many pla­ces of his Psalmes, he saith, that he cal­led and yet he was not heard, that God did hide his countenance, and turne a­way his face from him. That he cryed day and night, and stretched out his his hands all the day long, euen vntill his throat was hoarse and dry with cal­ling [Page 280]vpon God, and yet he was not ea­sed. A plainer and more sufficient te­stimonie and example, for the ouer­throwing of Satans subtill Obiection, I thinke thou canst not haue. And now for thy further consolation, confer thine estate with the estate of Dauid. What canst thou finde in thy selfe, in respect of the continuance of miseries and af­flictions, that is not easily found in Da­uid? and what, in respect of earnest cry­ing and calling vpon God for helpe, can there be found in thee, that was not in him? Nay, if not in both these points, yet in the later, I perswade my selfe, thou art farre inferiour, and commest nothing neere vnto him. Yet this Pro­phet, and seruant of the Lord, con­tinuing so long time vnder so heauy a burthen of afflictions, almost wasted and consumed with griefe and woe, and crying still vpon the Lord, although he found no comfort at the first; yet was hee not vtterly cast off or forsaken of God, but at the last tasted and felt the helping hand of the Lord to his great and singular comfort. And so thou al­so, [Page 281]although thou doest cry and call vp­on the Lord in thy troubles, and canst not obtaine thy request at the first; yet doe not thinke that God therefore doth neglect thee, or that he hath cast thee off for euer: But as thou hast beene taught before, submit thy selfe to his good will and pleasure: Abide his time appointed, and that with patience: So shalt thou at the last finde and taste of the Lords fauour, to thy endlesse comfort.

I might adde here many such exam­ples, for the further strengthening of thee in this point, but that as I haue said, it is needlesse: 1. Thes. 5.17 we haue comman­dement of God, to pray continually, and that we should, Luke 18.1, 2. &c. like vnto the Wid­dow, be importunate in our prayers: to what end serue this continuance and importunacie, if the case were so, that God had cast vs off for euer; because he doth not at the first, grant vs our Petiti­tions? And let vs therefore hold this one rule continually in minde, and print it deepe in our hearts, that it is in the hands of the Lord, to afflict at his pleasure, to continue the same vpon his seruants, as [Page 282]hee will. It is our parts in this time of our troubles (yea and out of troubles al­so) to cry vnto God, and to call vpon him: And it is in the power and will of God onely, to set downe and ap­point the time of our help and deliue­rance: and by this Rule standing vpon these foure points, we shall easily auoid the danger of this temptation of the Enemy.

Oh, Satans ob­iection. saith Satan, how then standeth this with the nature of God, who is said to be mercifull, louing, and compas­sionate vnto his children. Is this loue, and is this his tender mercy, to see his children, to lye and continue thus affli­cted, to heare them thus lamentably to cry for helpe, and in such wofull man­ner to sue for succour, & yet he to with­draw himselfe, and not to deliuer them? This is very hard, and a thing farre vn­befitting the person of God.

Answ. The shamelesse boldnes of this our Ad­uersarie, is here euidently to bee seene, together with the maliciousnes of his heart, in that he is so bold to pry into Gods doings, call them into question, [Page 283]and to dispute and reason, how and which way God dealeth and disposeth of his children; and also greatly to in­danger the simple by his subtilties, and to breathe out most horrible blasphe­mies against the person of God, most craftily insinuating by his obiection, that either God is vnwilling, or else vn­able to deliuer his seruants vvhen they cry vnto him: For thus much doth his speech, concerning the nature of God vsed in his obiection, import. But what art thou, thou Enemy of God and all godlinesse, that thou shouldest pre­sume to iudge of mercy, which art neuer to come within the compasse thereof, nor to be partaker thereof at all? Is mercy onely resiant in the speedy re­lease of miseries and afflictions? Or is compassion tyed and bound (as thou wouldest perswade) to the grant of e­uery suite, though it be vntimely, that is, before Gods appointed time and sea­son? No, no, Gods mercy and compassi­on, as hath been before sufficiently pro­ued, are to be ordered after the wisedome of God himselfe, both for the time, and [Page 284]also for the maner of extēding the same, and not in such course as thou wouldest prescribe. Hee that sometimes, and in some cases, spareth the Rod; doth hee he hate the child? God accounteth his corrections, to be Arguments and to­kens of his loue and mercy towards his children, whatsoeuer thou doest prate and babble to the contrarie, and striuest to make men beleeue, that his chastise­ments and corrections doe betoken an­other thing, that is, the barring and de­priuation of the seruants of God, of his mercy, loue and fauour.

Thus we may now see, how greatly God our most louing Father, and Satan our most deadly and pernicious enemy doe differ, concerning the vse and end of afflictions: and also the right iudge­ment concerning mercy, loue, and fa­uour of God. So that resting our selues wholly on the promises of God, in his Sonne Christ, we should stop our eares vnto these perswasions of our most ma­licious Enemy, and vtterly abandon whatsoeuer he shall perswade, contrary to the doctrine of God.

This might indeed suffice to shew the insufficiencie of this conclusion of Satan, and to stablish the weaklings in the truth of the doctrine of God; but that the troubled soule will still bee mo­uing of questions, and often fall to the iteration and repetition of one and the same thing; not regarding what they say, so they may be known to say some­what. And in this mauner they moue their question:

Quest. How can this bee, that God should be accounted mercifull, when hee thus stoppeth his eares, and refuseth to beare the cry of his seruants, when hee thus winketh, and shutteth vp his eyes, that hee will not see and behold their wo­full estate, that he may take compassion on them? Who would euer lay these calamities, miseries, and afflictions vp­on those whom he loued? And who would tolerate these extremities with­out release and ease, vpon those, to whom in grace and mercy he is affected as vnto his deare children?

Answ. This question, whereby Satan in the weake and distressed soules would haue [Page 286]his temptation to be strengthened, is, as ye see, all one with that which we heard before: and therefore the very same answere may very well befit them both. It was before proued sufficiently, that afflictions and corrections laid vpon Gods children, doe proceed and come of loue; yet you are not satisfied here­with, but fall againe, or rather continue still in your former minde, curiously dernanding, how this may be. The case were easie, and the question would be satisfied with a slender resolution, if you did but remember what was said before. But I see and perceiue, your heart and minde were otherwise occu­pied; and therefore your eyes doe con­tinue still fixed and bent vpon your present pangs and miseries, but neuer looke vnto the end, which is replenish­ed with so great ioy and peace. Doth not the Apostle tell vs, that God doth therefore in this sort here in this world correct and afflict his children, 1. Cor. 11.32 that they should not bee condemned with the world? Luk. 16.19. &c. Lazarus liued here in great mi­sery, when the rich Glutton fared deli­cately. [Page 287]Yet was Lazarus beloued of God, and the rich Glutton otherwise, as the end did euidently proue. Is it not, thinke you, loue in the Physician to­wards his Patient, when hee taketh the readiest way to recouer him from the danger of death, although it bee by such strong medicines, which he know­eth, in their operation and working will will torment his Patient for the time, and that very sore? It is surely a great argument of Loue in the Physician, that hath such a care of the good estate of his Patient. And are we not likewise to iudge of our heauenly Physician, and to be fully perswaded of his great loue that he beareth vnto his seruants, that when he seeth them ready of themselues to be plunged into the pit of sinne, and so to be made partakers of condemna­tion, doth vse these momentany af­flictions, although they appeare bitter for a time vnto our fraile and vveake flesh, that so hee might deliuer vs from hell, and crowne vs with an vnspeake­able weight of glory?

And what though we call and cry; [Page 288]yea and that often, and very earnestly, and yet (as we suppose) God doth not regard it for the time? are wee therefore thus to iudge or thinke either of God, or of our selues, as Satan would haue vs, if he might preuaile? God forbid. It is our parts rather to rest our selues satis­fied and contented with this, that the Lord, as I haue said, both knoweth what is most conuement and behoouefull for vs his children; and that hee is both able, and also ready and willing in his appointed time, fully to accomplish and performe the same.

Let not this seeme any strange thing vnto thee. For GOD herein sheweth himselfe no otherwise affected towards vs, then euen thou thy selfe art affected towards thine owne child whom thou most tenderly louest, and in whom thou takest some great pleasure. If this thy child had some grieuous sore or wound inflicted vpon him, which by none other cunning of Physick could be cured, but by the dayly applying of some sharp and byting medicine there­unto; if the child, tormented with this [Page 289] Physick, should cry vnto thee, make pi­tifull mone and plaint, and that with a­bundance of teares, trickling downe his tender cheekes, crauing instantly, that thou wouldest cease and giue ouer in this manner to vexe him, by applying vnto his sore, such a byting corrosiue. Wouldest thou therefore cease & giue ouer thy course? or wouldest thou not rather, (all the cryes and teares of thy child notwithstanding) continue still in the same? because thou seest and know­est it to bee the hest and safest way to worke recouerie: yea, and yet withall also thinkest, that therein thou shewest an vndoubted argument and token of thy great and fatherly loue towards him. If it may be thus betwixt thee and thy child, what reason is it, that GOD should be abridged of his Prerogatiue, that it should not bee in such manner betwixt God and his Children? Why may not God continue his corrections vpon his seruants, and therein, as well as thou, declare his loue, and hold on still to apply vnto the sores of sinne, these byting medicines of afflictions, [Page 290]notwithstanding that thou continually callest and cryest to haue him cease, and yet not withall (as thou vnto thy child) shew forth his mercy and compassion towards thee.

Let this therefore be holden as a cer­taine and vndoubted truth, according to the sense and meaning of this my fourth Position, that no miseries and af­flictions, in regard of their greatnes, and continuance, can be any sufficient cause, or reason, to make a difference in this life, betwixt the Chosen of the Lord, and Cast­awayes, the Elect and Reprobate; Because God powreth downe his corrections of­tentimes vpon the one, in as great a mea­sure, both in quantitie and continuance, as he doth his Iudgements vpon the o­ther. And though some differences are indeed betwixt them, as hath been be­fore declared: yet they are such, and so hard for man to sound into, that for mine owne part, I dare not say, no not of those that haue spent their liues very dissolutely, and dying, to the outward appearance very miserably, that there­fore these were iudgements proceeding [Page 291]of Gods hatred, and tokens of his e­ternall resection of them. Wee may read of many, both in the older & later times, in foraine, and also in our owne countrey, which haue tyrannously op­pressed, and cruelly persecuted the poore members and faithfull seruants of our Sauiour Iesus Christ, which dyed strange and vnwonted deaths, and suf­fered in their ends most terrible and vnspeakle torments: Yet since the time and manner of Gods Calling is so se­cret and vnknowne vnto vs, shall I say that therefore they were condemned? Let others vse their iudgements, I dare not doe it: For mine opinion is, that extremities are no reasons, and strange torments are no Arguments to conuince so great a matter. They rest vnto the iudgement of the Lord, to whom they either stand or fall.

And yet for the comfort of all Gods children, be it also added, that often­times in these extremities and Agonies, euen in the very suffering and enduring of them, the Elect of God shal finde ma­ny vndoubted Reasous, whereupon [Page 292]they may certainly, and vvithout all doubt conclude their saluation, and that they are in the number of Gods Elect and Chosen. And this is by the fruits and effects of true and liuely faith, working and mouing in them. Which effects, sometimes againe are so supprest and sinothered, vnder the violence of their paines and miseries, that they seeme oftentimes, yea and many of them also, euen in the very point of death, and being ready to yeeld vp the Ghost, vnto the iudgement of man, to haue no feeling of comfort in Christ, and to sauour onely of despayre; and yet for all this, depart hence the Elect of God, and in the number of his faithfull seruants.

CHAP. XXIII.

THese things being thus concluded, as wee haue answered Satans ob­iections, [Page 293]and in answering remoued his discomforts, whereinto hee seeketh to cast the Children of God: So now let vs gather (as it were, into a brief summe) the comforts before intreated of, and also further see what comforts more we can make against this temptation, and what spirituall dyet is herein fittest and most conueuient for the afflicted & di­stressed soule to vse for the preseruation of his soules health.

The first comfort, 1. Com­fort. is the considerati­on of the motiue cause in God of these afflictions, and that is loue and mercy, which hee beareth vnto these his ser­uants, whom hee doth vouchsafe thus to afflict and chasten. For this serueth, (if it bee well considered) as a reyne to hold backe, and restraine the violence of despayring thoughts; When as wee call to minde, and remember, that hee that layeth and inflicteth these things vpon vs, is louingly affected, and dispo­sed towards vs; and therefore wil sure­ly herein proceed no further, then shall be for our good and benefit. 2. Com­fort.

Vnto this let vs adde for the second [Page 294]cōfort, the consideration of the sinall cause or end wherefore God doth thus correct and chasten his children: And that is, to worke in them amendment, to quicken, stirre vp increase his graces in them, that they may shine & appeare more bright and cleere, and to deliuer vs from the danger of those things, as sinne and death; whereinto, by reason of the weaknesse and exceeding frailtie of our nature, wee are ready euery day to slip and fall, if by these his Fatherly and gen­tle corrections, wee vvere not re­strained.

Oftentimes also, 3. Com­fort. we must herein call to minde, the great care of God which he hath for his seruants, in inflicting & laying these corrections vpon them, in that at all times, and in euery seuerall person, hee hath a speciall respect and regard, that they exceed not measure: but still doth limit and order them, ac­cording to our abilitie in tolerating the same; according to that saying of the Apostle, 1. Cor. 10.13 God is faithsull, who will not suffer vs to be tempted, aboue that we are able to beare, but will giue the issue with [Page 295]the temptation, that wee may bee able to endure it.

The great and excellent fruits that a­rise and come from afflictions, 4. Com­fort. vnto the children and seruants of God, are most excellent, sweet and delectable; and therefore minister no small comforts in the time of extremities. For by these afflictions, wee are taught the more to be humbled in the sight of God, in re­spect of sinne: To abandon feare, and fly from sinne. They worke in vs a se­rious and earnest care, in more dutifull obedience, to conforme our selues to the will of God. They are meanes to stirre vp our faith. They declare our hope, and bring forth in vs the fruit of pati­ence. They what vs on to earnest inuo­cation and prayer. They teach vs the contempt of worldly pleasures: They shew and set before vs, the vanity and misery of this present life, and stirre vs vp to the earnest study, meditation and desire of the life to come; whose ioyes and pleasures, are true, perfect and void of all miseries, endlesse and durable without decay. All which, and many [Page 296]mo such excellent and worthy fruits, so sweet and pleasant, arising out of the bitter root of afflictions, so vnsauou­rie to our fleshly seeling, will serue (as I haue said) as most comfortable receits, when wee are pained with extremities.

The next comfort is, 5. Com­fort. to remember and alwayes to haue this in minde, that be our afflictions and miseries neuer so extreme, and neuer so great, yet they can in no wise preuaile so farre against those that are the Saints and Beloued of God, that they should any thing weaken or im­payre the certaintie or assuredres of their saluation, so long before determined and decreed in the good pleasure and fore-knowledge of God; according to that of the Apostle Paul, Rom. 8. I am perswaded, that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height nor depth, nor any other creature, shall be able to separate vs from the loue of God that is in Christ lesus our Lord. Seeing then, that nothing shal be able to hurt or annoy the Elect and Chosen; but that all things shall turne [Page 297]and serue to their good, it cannot bee, but that afflictions also shall be conuer­ted to their singular comfort. Let Satan now breathe out his terrible threats ne­uer so much against vs; and admit that he so farre preuaile in his wicked and malicious purpose, as to take away our naturall life, and doe depriue vs of this present light, yet our other life, in obtai­ning whereof, all our hope, our ioy and comfort resteth, is hid, layd vp and kept safe in Christ our Sauiour, as a most sure treasury, from all Satans subtilties, so that he cannot once touch or trouble it, although hee make neuer so great at­tempts against the same.

The consideration and daily meditation of the afflictions and miseries of others the Seruants & Saints of God, 6. Com­fort. is (no doubt) very comfortable and profitable also in this case. For when wee finde, and are assured, that such as haue beene the be­loued Children of God, haue been par­takers of the like afflictions, yea, and ostentimes, of greater and farre more grieuous, and haue, in the end, recei­ued a recompence of their labours, wee [Page 298]are incouraged the rather to enter into the same conflict, with the more pati­ence to beare the brunt thereof, and with the greater constancy to endure vnto the end, with full assurance, that as those our brethren, so wee also in the end, as good souldiers, shall be crow­ned as Victorers. And seeing that Sa­tan, aswell in this poynt as in others, bendeth his force to the vttermost of his power, to abate and to coole this courage in vs, by the blotting out of our memories, the remembrance of these examples of such worthy seruants of the Lord: for a most soueraigne me­dicine in this dangerous sicknesse, I would counsell the afflicted soule, in the time of his afflictions, to spend no little time in reading and ouer-reading the lamentable histories of Gods di­stressed and afflicted seruants, whereof hee shall haue great store and plenty, both in the sacred Scriptures, and also in the Ecclesiasticall stories of lower and la­ter times, faithfully gathered, compi­led & published in our English tongue, by that worthy man of famous me­mory, [Page 299]M ^r. Fox, and others. These I would wish to bee the afflicted mans Garden, whereinto if hee euery day re­sort a little for recreation sake, I doubt not, but he shall there finde Flowers of so sweet and delectable sauour, and Herbs of so rare and soueraigne vertue, that he shall be assuredly thereby mar­uellously comforted and strengthened: when (as I haue sayd) in reading hee shall finde, that others also, highly in the fauour of God, haue notwithstan­ding tasted as deepe, yea, and farre more deepe, of this bitter cup of affli­ctions, then he himselfe hath done.

As a most dangerous poyson, very forcible to ouerthrow vtterly, 7. Com­fort. and to impaire his good estate, I would wish the distressed soule to eschew the nar­row intentiuenesse, and fixing his minde vpon the extreme rage of his owne woes and miseries, either past or present: but rather to cal to his mind, that which he hath heeretofore found in himselfe, (if at any time hee hath but felt some ar­guments and tokens of his election) and on those of fix the eyes of his remem­brance, [Page 300]and withall to settle his heart vpon the end of his afflictions, which (as hath beene shewed) is most ioyfull and comfortable, tending onely vnto his good.

Lastly, hee is to consider, that al­though his miseries bee neuer so great and many for the time, yet they are of no long continuance, but short and momen­tany, euen as is our life vpon the earth, which is but as a vapour, that quickly vanisheth, as the brittle glasse that soon breaketh, as the grasse that parcheth in a day, and withereth as the Post that passeth by with speed: So that although they should so long continue and cleaue vnto vs, as our life lasteth, yet the time of our life being so short, the continu­ance of them must be short also: Wher­of no little comfort may grow vnto the afflicted soule, and that the rather, if he call to minde that endlesse and vndated time of happinesse, wherein wee shall be made partakers of that endlesse crowne of glory, and those exceeding ioyes which no tongue is able to vtter, nor heart of man is able to conceiue. These are [Page 301]the comforts, whereof I thought good heere briefly to put the afflicted person in minde, for that I haue, in seuerall pla­ces, as occasion serued, touched the same before: Others there are, which in their places, God willing, shall in like manner for their good bee deli­uered.

CHAP. XXIIII.

ALthough I haue before discoursed of diuers temptations, wherewith the afflicted soule by the Enemy is as­saulted, and in discoursing, haue some­what met with Satans obiections, and to my power vsed some reason, to pre­uent the euill which may come thereof, and after these paines taken, am now drawing neere to an end, and conclusi­on of this matter, yet there is still one temptation remaining, which in no wise is to be omitted and let passe, for that it [Page 302]is many times attendant, euen vpon ma­ny of Gods deare children, and at that time especially, when they approch and draw neerest vnto their end: And that is the feare of death, and the vnwilling­nesse, which they finde in themselues to die. Vpon which feare and vnwil­lingnesse Satan taketh no small aduan­tage, to further his wicked purpose, and that in most earnest manner, know­ing that his time, wherein he is to shew forth his malice against such a party, is but short, and therefore it behoo­ueth him now to exercise his wits, and to vse some reasons whereby hee may with the more facility, driue such di­stressed soules into despaire. This, hee knoweth, may be the better & more ea­sily effected, because he findeth men to be so terrified & appaled with the feare of death, as that they are loth and most vnwilling to taste of the cup therof, but haue rather a desire, still to abide and continue in this vale of miseries, wherein vexations, troubles and dis­quiets doe greatly abound: euen as though there were none other, heauen [Page 303]but heere, no blessednesse to be looked for and found, but in this life. Where­upon Satan seeing men in such sort af­fected, and hauing such opportunity offered, taketh occasion in this or some such like manner, to make assault vpon the distressed soule.

First, hauing mustred into the minde and remembrance of such fearefull and vnwilling persons, all those things wherewith they haue beene most de­lighted, and wherein they haue taken some great pleasure in this life, as wife, children, kindred, friends, acquaintance, companions, lands, goods, cattell, and such like, Satan presenteth this earthly state before them, in the most pleasant & beautifull shew that may be. Again, he razing out and defacing, as much as possibly he can, the hope of heauenly ioyes and comforts, bringeth death before them, in as terrible and vgly shape as may be. Whereupon it commeth to passe, that men are so haled and drawne with affection on the one side, and so appaled with feare on the other, that nothing seemeth more lothsome and [Page 304]vnsauoury vnto their taste, then the cup of Death. This being once brought to passe, and the enemy finding our desire and affection to the ioyes of heauen, to be so dull and weake, and knowing also how fearefull the sight of death is, euen to Gods Children, especially at this last gaspe, and closing vp of life, hee is then most busie with them, to cast in their way all such motions, as possibly he can, to driue them (as I haue sayd) into despaire. Heerupon it is, that ma­ny dangerous and doubting motions, through this subtilty of Satan, doe a­rise in their mindes, whether they bee of the number of Gods children, & mem­bers of Christs body or not, hauing such vnsauoury fruits proceeding from them. These thoughts sometimes, in many of them, by the crafty working of the Enemy, become so forcible, that they are (as it were) continually thun­dring out words of maruellous great extremity, assirming indeede, that they are none of Gods seruants, haue no faith, no hope of saluation, and doe not appertaine to the Kingdome of God. [Page 305]And that, because, for a time, they find their hearts to be, as it were, benummed and dull in the sense and feeling of the heauenly and eternall comforts.

As in other temptations of Satan wee haue labored both to lay open the dan­gers of the same, and to shew by what meanes they might bee auoyded, and haue also set downe such comforts, whereby both the parties afflicted, and others also might bee strengthened a­gainst such assaults of the Enemy: So likewise I purpose, by the assistance of Gods Spirit, to doe in this temptation also; that so, the poyson of Satans per­swasions being descryed, the dangers thereof may be the more easily auoy­ded. This therefore in this case, com­meth first to be obserued, for the com­fort of the afflicted, both present, and which shall heereafter, through the subtilty of the Enemy, fall into such danger; that these are no strange and vn­wonted things, but vsuall and common, and such as haue and doe befall the chil­dren of God. Insomuch, that although many haue most willingly shaken hands, [Page 306]and bidden adue to life, and as it were, embraced and saluted death, in most cheerefull and courteous manner: yet others, on the contrary, haue been great­ly terrified, euen with the mention of death, & haue been very loth to vnder­goe the stroke therof. Examples of this great vnwillingnes to die, wee haue in King Dauid, who being pained with sicknesse, and feeling the hand of the Lord to be sore vpon him, prayeth that the Lord would deliuer him, and saue his soule from death, adding also a rea­son, Psal. 6.5. For that In death there is no remem­brance of the Lord, and in the graue who shall praise him? 2. Kin. 20.1, 2, 3, &c. Ezekiah also that good and godly King, when newes was brought vnto him, by the Lords Pro­pher, that he should dy, as one most loth and vnwilling heereunto, he prayed & sighed, and that with many sobs and teares, as the story mentioneth. By the examples of these two such faithfull seruants of the Lord, we may see, that it is a thing, euen by nature incident vn­to man, to feare death, which is so con­trary to his estate, being the corrupti­on [Page 307]of life, whereof hee is so desirous. For euery thing is naturally giuen to shun and flee his contrary. And al­though it be so, that very many of the Saints of God haue beene sayd, most resolutely and willingly to haue yeel­ded themselues, and to haue tasted of this cup, by reason of certaine circum­stances, either attending on their liues; as sicknesse, pouerty, and all kindes of crosses, afflictions and miseries, where­unto this life is subject, and from the which men are found many times to be very desirous to bee eased and released, although it be with death: or els fol­lowing and ensuing after death, as the euerlasting and vnspeakable ioyes of heauen, to the enioying whereof, death is as a passage. The earnest desire and longing that these haue, to the enioying of these heauenly ioyes, and this euer­lasting blessednesse, doth allay and qua­lifie very effectually the terrour and feare of death in them: And yet if these two forts of men, both the one and the other, should consider death in it selfe, without these circumstances, [Page 308]being a thing so contrary to our na­ture, it would clearely appeare, that there would be found in them a certain feare & vnwillingnes to die, which fear and vnwillingnes is so much the rather & the more increased in them, when as it is in part attended with the cogitation or memory of those things, wherein men in this life doe take any delight and pleasure, and in part bereaued of the fee­ling of these exceeding comforts reser­ued for vs in the life to come.

Obiect. But thou wilt say, Thus naturally to feare, and to bee thus in some sort vn­willing and loth to die, I lesse maruell at: but this dulnesse in the feeling of heauenly ioyes and comforts in Christ, being now euen at the poynt of death, and ready to yeeld vp the last gasp, that is a very strange thing, and able to terri­fie any Christian soule.

Answ. It is (I grant) a fearefull thing in­deede, but yet nothing strange at all, if we doe well consider of it: For if Sa­tan be so busie with vs at other times, euen in the time of health, and when wee are strongest, that hee bringeth our [Page 309]faith to many foyles, no maruell if hee shew forth his malice against vs, now being so neere vnto our end. He is not ignorant to take opportunity fittest for his purpose. And therefore, now a­boue all other his desired times, he will deuise, and sound into the bottome of all his subtilties, to entrap and so to make conquest of the Christian soules, knowing that this is the last combate that he is like to make with such an one. If now he lose, it is lost for euer: If now he preuaile and ouercome, there is no recouery to bee hoped for afterward. Assure thy selfe therefore, that hee will prepare himselfe the best he can stretch euery limbe in this finall conflict, to see if hee can, by any possible meanes, effect and bring to passe this his malici­ous & bloudy purpose. And therefore, although the state of Gods Elect and Chosen be such, that they cannot finally & vtterly fal away, Gods decreee being so firme, sure, & immutable, that Satan with al his policies, shal neuer be able to infringe & make void the same: yet euē they also, if they be not well appointed, [Page 310]must make full account, and looke to haue many foyles at Satans hands, that shall bring their faith, euen vpon her knees: which thing being once ef­fected, no maruell if this subtill Satan, to the greater daunting of Gods Chil­dren, doe found out the triumph, be­fore the victory gotten, casting in their teeth their sinnes past, and bringing to their remembrance their former wic­kednesse, and withall, putting them in minde sometime of the delights and pleasures of this world, that so by these & such like practices, he may the rather and the sooner driue men into despaire.

The case therefore of Christians be­ing so dangerous, it is good, that wee doe consider what way is best for vs to take, to cut Satan short of his purpose, and to auoyd the danger and perill of this finall conflict.

One thing whereby Satan taketh so great aduantage, and so farre preuaileth with a great number of men, is, for that in the time of life and health, they neuer, or very little as they should, bethinke themselues of death: So that when the [Page 311]time and houre thereof, which is sud­den and vncertaine, doeth come vpon them, they go like men, naked and vnarmed into the field, to en­counter with this strong and mightie Aduersarie: And then it is no matuell, if they being so vnprouided and vn­armed, and lying so open, do receiue many grieuous and deadly wounds.

It is therefore very expedient and needefull for euery man, in time of health, to thinke of sickenesse, and in time of life, to be mindfull of death, and continually to bee carefull that he may bee prepared for to die: for it is an vneuitable thing, it cannot bee a­uoided, with all the power, policie, and cunning we can vse. Therefore as we are borne to die, so we should liue as men alwaies prepared, and in a rea­dinesse to die; So that a Christian mans life should be a continuall medi­tation, and a daily preparation vnto death. When as I say it should bee a daily preparation, I would be loth to bee mistaken; I doe not meane such a kind of preparation, as many of the [Page 312]great and mighty men of the world doe dreame of, when as either in their life time in their owne persons; or af­ter their death, by their Executors, or others put in trust therewith, they are carefull, yea too carefull, to prouide that a Tombo bee set vp and builded to shrowde their bodies in, and that with most costly, curious, and cunning worke; but neuer once thinke of this which is most needfull; that is, to pro­uide a Receptacle for the soule: It may bee (as it doth appeare) that they thinke to die: so I beseech the Lord, they may bee prepared to die in the Lord: so they shall bee sure, howso­cuer the bodie speed on earth for a time, yet at the last Day, both body and soule shall bee in blessed estate with Christ for euer, in heauen. This madnesse of men, in preparing such costly Tombes or Sepulchres, may very well bee accounted in the number of the vanities, and follies, wherewith the world is at this day ouer-flowed: for the cost that is bestowed on them, might a thousand times bee better be­stowed [Page 313]on the poore afflicted members of Christ, whereby some great gaine, by the laying forth thereof (if it bee done without hope of merit) would redound to the soule. The cunning workemanship is (indeed) matter ra­ther for men to gaze vpon, then for any other good. When all is done, both for charge and cunning, in set­ting vp, and beautifying of this thing so brauely, yet it is but a Caue for a rotten and corrupted carkase, beauti­fied for polluted bones, and carefully adorned for simple Guests, euen the crawling wormes, there to feed and gnaw vpon their sestred and stinking flesh. The soule is the principall part of man; let euery one apply himselfe therefore principally to prouide, that it may bee harboured, protected and defended against the violence and ra­ging stormes of Satans fury: Be care­full to prouide, that shee may bee ar­med from top to toe, with the Chris­tian Armour, whereof S. Paul speaketh Ephe. 6. so shalt thou be in safety. Ephe. 6.13, 14, 15, 16, 17, 18. This ought to be our Christian care; vpon [Page 314]this should we bestow our costs: But this, of the most men, is least regarded, and (it is to be feared) of a great num­ber vtterly neglected.

Obiect. Here, by the way it may haply bee obiected: Is it a thing vtterly vnlawfull to prouide a Sepulchre or Tombe for the body?

Answ. It is not the vse, but the abuse there­of that I aime at. I do not thinke it a thing altogether vnlawfull, for that I do finde it to bee a thing of long con­tinuance, and vsed of godly persons. Ioseph of Arimathea is said in the Gospell to haue prouided a Tombe for himselfe, hewed out of a Rocke, be­ing yet in health, wherein hee layed the Corps of Christ our Sauiour. If in this manner thou prepare thee a Tomb, and herein follow Iosephs example, thou shalt not doe amisse: For Ioseph did it not for vaine glory, and any worldly ostentation, nor to make it a thing to bee gazed on, but that it should bee a memoriall to put him dai­ly in minde of death: and therefore we read not of any ouer-costly and curi­ous [Page 315]trimming that Ioseph vsed here­about. If thus man could and would prouide for himselfe a Tombe or Se­pulchre, it were a blessed thing, that it might serue to bee vnto him a con­tinuall remembrance, to put him in minde of death, and of his departing hence. But farre more blessed, no doubt, and thrice more happy should hee bee, if with this good Disciple of Arimathea (though not in the same manner) hee could let Christ haue the first seasoning of his graue: that is, if through faith, hope, and comfort in Christ his Death and Passion, he could prepare himselfe vnto his end.

But I haue digressed somewhat from my matter, and yet I hope it be not much amisse, the security and carelessenesse of our corrupted flesh being such as it is. To returne there­fore againe to that from the which I am digressed, I would haue promised some reasons, to perswade vs of the necessity of this preparation, before I did come to set downe the manner and order how wee ought to prepare [Page 316]our selues to die; but that in discourse and treaty of the one, I shall haue oc­casion in some part to touch and in­clude the other also.

This preparation in it selfe conside­red, is in very deed, a matter requi­ring a large and long discourse: which manner of handling thereof I do leaue to others: my purpose herein is onely to touch the principall points, and those also so farre onely, as they shall con­cerne my present purpose.

CHAP. XXV.

THE Preparation vnto death, Preparati­on vnto death of two sorts. is found to bee of two sorts: either such as concerneth our goods and poste­rity; or else such as respecteth our soules and the saluation thereof. As touching that which concerneth our goods, houshold, and posteritie, al­though it hath in it many branches, and many things worthy the discour­sing, [Page 317]if it should bee fully handled; yet for our present purpose I meane no further to entreate thereof, then it is proued, that the neglect thereof may bee a let and hinderance vnto vs in this spirituall combat at our latter end.

This kinde of Preparation, wee finde to bee of great Antiquity, and vsed of diuers renowmed Persons in the Scriptures.

Abraham, Gen. 25.5. as it is recorded of him, was mindefull of this; and there­fore, although hee had diuers sonnes by Keturah, whom hee tooke to wife after the death of Sara, yet hee gaue all his goods before his death, vnto Isaac his son.

Iacob also was not vnmindfull here­of, Gen. 48.22. who (as it appeareth) did giue vnto his sonne Ioseph, a speciall porti­on from his brethren.

Dauid also is noted, 1. Kings 1.28, 29, &c. before his death, although hee had many sons, yet to leaue the Kingdome and Scep­ter to none but onely to Salomon, borne of Bathsheba, & to his posterity.

This was giuen in charge, euen from God himselfe, 2. Kings 20.1. vnto King Heze­kiah, by the Lords Prophet, comman­ding him to set his house in order: for hee must die. Experience in all ages, yea, and common sense also, teacheth sufficiently, how necessarie this kinde of preparation is, what great commodi­ties haue growne, where the same hath beene daily vsed; and contrariwife, what great vexations, and troubles in Law, with a great number of other inconueniences, haue followed vpon the neglect thereof. So that hereby it easily appeareth, that this dutie can­not bee neglected, without great in­iurie vnto thy seed and family, that shall succeed after thee; yea, this also take by the way, as a thing vndoub­tedly true: That as the vtter neglect hereof, is thus hurtfull to thy seed and posterity; so the deferring, and putting off the same (which is a very vsuall thing) is very hurtfull and dangerous vnto thy selfe.

Therefore as it is requisite, that we should haue a care in our life time, to [Page 319]set all things straight and in good or­der, both for the discharging of our selues of that heauy burden of these worldly cares, and also for the sta­blishing of peace and quietnesse a­mongst those which are deare vnto vs: whom we are to leaue to suruine vs, So wee must consider, that the princi­pall thing that wee are to remember in it, is, that it is indeed a preparation that belongeth not so much vnto the time of infirmitie and sickenesse, as it doth vnto the time of health: And that it ought then doubtlesse to be perfor­med, when the Lord doth affoord vn­to man, strength of body and good memory, and should not bee posted ouer vnto the latter end, when sick­nesse, the messenger of death, shall bee sent to call, or cite vs vnto Deaths Court. For vpon this passing and posting ouer the matter, from the time of health vnto sickenesse, and in sick­nesse time, euen vnto the time almost when Death commeth to seyze vpon vs, it commeth to passe, that either the due order for the quiet estate of [Page 320]thy house, is, nor cannot be so well looked vnto, and prouided for as it ought; or that thy soule (which is most to bee lamented) in the time of thine agonies and sicknesses, is little or no­thing regarded.

But to eouer this vsuall fault, in de­ferring this godly action, from the time conuenient, vnto the time in­deed altogether inconuenient and vn­meet, Satan hath ministred a cloake of excuse, where with many are won­derfully blinded, as though indeed God were bound of duty to order things after their prescription, and to deale with them after their own hearts lusts. Tush, say they, I hope well, that God will giue mee time and space to prouide for both these things; that is, both for the setting of mine house in order, and also for the good estate of my soule, and that hee will not take mee out of this world in such a sudden manner, but that I shall haue oppor­tunity, and good time allowed mee to set all things straight, both for the or­derly disposition of my goods, and [Page 321]also for the carefull attending vpon the comforts, requisite and needfull for the benefit and good of my soule.

Beware, good Christian brother and sister, who euer thou art, that thus deceiuest thy selfe, or rather yeeldest thy selfe to bee deceiued by Satan; this is the crafty perswasion of thine vtter and most malicious enemy, and there­fore is none otherwise to be esteemed and iudged of, but as a most extreme folly, and point of dotage, that I may so call it, in this manner to dally with, and to abuse the person of God: for GOD hath giuen vnto thee a great time for doing hereof, and thou neg­lectest it; it argueth therefore a great folly and madnesse in thee. It is in the vsuall, and common Prouerbe, While the Pig is proffered, hold open the Poake: God doth of goodnesse offer thee time, to effect both these godly acti­ons: take it when it is offered, and rest not thy selfe vpon vncertaine hope and expectation of the like againe heereafter. If thou didst well consider of the thing indeed, thou shouldst ea­sily [Page 322]find, that thou hast very small rea­son to moue thee to hope after this time thou dream'st of, whē as if it were longer then commonly is allotted vn­to any, yet it would bee found little enough to be imployed for the good & benefit of thy soule. And why then shouldst thou thinke, that God will bee thus gracious to bestow this thing vpon thee, in a time that is most vnfit, when thou so vnthankefully didst put off and neglect the same, being offered vnto thee so often be­fore in a time conuenient? Doe not thinke that thou hast God at com­mand, take his offer with thankfulnes, & vse it as thou oughtest, to his glory and thy good, and do not in any wise, presume to prescribe vnto him a time, or a manner how hee shall deale with thee at thine end. If thou marke well without flatterie of thy selfe, what thou hast deserued, thou hast a great and a iust cause also to feare, lest for thy carelesse neglect of this, which in mercy hee offereth thee, in iustice hee strike thee suddenly, and at vn­awares. [Page 323]If therefore I might giue counsell in this so dangerous a case, I would aduise euery childe of GOD, to lay aside this vnchristian hope, and to renew his Testament yeerely, nay monethly, or oftner, that so he may be in a readinesse when death commeth rather then to post off all to bee per­formed in the time of sicknesse: for by this deferring it commeth oftentimes to passe (which is a lamentable thing for euery Christian heart and eye, to thinke vpon and see) that the man pressed with sickenesse, and lying (as yee would say) at the point of, death, when hee should haue his heart and minde wholly set and fixed on heauen and heauenly things, is so clogged and fettered in the cares of this life, and such as concerne his house and Family, that though his will be made according to his meaning, his goods ordered and disposed accordingly, and all things finished and ended, to the knowledge of men, yet with this sick man himselfe it is not so fully dis­patched, but that these worldly [Page 324]affaires, wherewith his head hath been thus of late busied, wil not so be rooted out, but that a man shall heare him often, euen in his greatest ago­nies, to mutter and to talke of nothing else but these, as though his head and thoughts were bent vpon nothing else. And this many do with such ve­hemencie and earnestnesse, that thereby they giue occasion vnto ma­ny that heare them, to iudge, that not onely the taste and feeling, but also the very thought and inward me­ditation of heauenly ioyes and com­forts, seeme (for the time) to bee barred and excluded from hauing any place of rest and harbour in his heart and soule.

Wherefore if thou wilt not bee hindred from this taste of heauen­ly ioyes and pleasures, at thy death and end of this thy naturall life: haue a care in health, in this sort to prouide for death, lest the cares of this life, bee a cause to hold and keepe these endlesse comforts from thee. Follow the example of Abra­ham, [Page 325]who in his life time, when hee was in strength and health, disposed of his goods. While thou art yet sound and lustie, haue thy Sc­pulchre in a readinesse, with Ioseph of Arimathea, that is, let all things be prouided, and set in such a readinesse, as though alwayes, and euery houre, thou wert prepared, and readie to descend into the graue. Let neither thy youthfull yeeres, nor yet thy strength flatter thee, (two deceitfull baites to breed securitie) as though thou hadst long to liue, and mightst continue yet many yeeres, and so thou put off the time, to make this preparation: But while it is to day, while thou hast time and season, de­ferre it not, but accept and vse well the time that God hath offered, and giuen vnto thee.

CHAP. XXVI.

THE other, and as I may well call it, the Spirituall preparation vnto death, belonging vnto the soule, is found to be of two sorts; that is, either such as is to bee had and vsed at all times, and throughout the whole course & order of our life, or such as concerneth the time of our sickenesse and death.

Of the first sort, Salomon warneth vs very wisely, [...] 1 [...].1. bidding vs Remember our Creator, in the dayes of our youth, while the euill dayes come not, and the yeeres approach wherein wee shall say, I haue no pleasure in them. And our Saui­our Christ lesus putteth vs in minde hereof also, both by diuers exhorta­tions in the Scriptures, and also by the Parable of the ten Virgines, Mat. 25.1, &c. bidding vs to watch and pray, that wee may bee alwaies in a readinesse with Oyle in our Lampes, to enter with the [Page 327]Bridegroom into the Wedding, when­soeuer hee shall come.

In this Preparation, the first thing required, is alwaies to thinke with our selues, and to remember, that wee must die: according to that saying, Re­member thy end, and thou shalt neuer doe amisse. This is an incuitable ne­cessity imposed vpon all estates and conditions of men, and of all to bee had in continuall remembrance. This the Prophet Dauid calleth, a numbring of our dayes, saying: Psal. 90.12. Teach vs so to number our dayes, that wee may apply our hearts vnto wisedome. Where is to bee noted, what a serious cogitation and remembrance this must bee, euen so, and such an one, as may breed in vs, a wise and a carefull heart and minde, to doe the will of God; for that is it which heere the Prophet meaneth, by applying our hearts to wisedome, or (as the Hebrew hath it) by bringing a wise heart into vs. For they that liue lewdly, and loosely, giuing themselues ouer, as slaues vnto sinne, howsoeuer they seeme wise in their owne conceit, [Page 328]or in the iudgement of men, yet in the sight and iudgement of God, they are accounted for no better then fooles, and as men that walke vnwisely. But this is too generall for our purpose; for this remembrance of our death, as a preparation vnto this last and finall combate, must not onely thinke of death, and meditate thereof, but must thinke of it, as of such a time wherein wee must haue a dangerous and fierce assault made vpon vs, and that by all these great and perillous Enemies, Satan, the World, and the Flesh, ioyning hand in hand, and force with force against vs. If this doe once sinke deepely in­to our hearts, it will make vs to haue a speciall care indeed, and to look well about vs, that we may be throughly prouided, and in all parts well furnish­ed and appointed against this heauy Day, and time of Tryall. And that so much the rather also, if withall we consider and remember, that the time when this assault shall bee, is short and sudden, vncertaine and vn­knowne, [Page 329]and therefore it lyeth vs vp­on to watch continually, that wee may be alwaies and euery moment in a rea­dinesse, that the Enemies do not come vpon vs at vnawares. The Citie or Country hauing enemies encamped a­gainst it, and looking euery day for nothing else, but that battell shall be made against it, wherein the Citizens and Inhabitants must shew themselues valiant and couragious, for that then they are either to winne a peace, or ha­zard a perpetuall slauerie, carefully doth bring out & make ready all their furniture, muster their men, and traine out all their best and most able Soul­diers, to the end it may be sufficiently prepared for the purpose, against so great a Day: Euen so the meditation of this great and strong conflict at the time of death, with so great & mighty enemies, (which how sudden and how soone it will bee, is to vs vnknowne) would teach vs to bee prouided and prepared, to traine vp euery part and member in vs, in this spirituall kind of fight, that we may bee able to with­stand [Page 330]these our deadly enemies at euery pinch.

Now that according to that which I haue said, we may bee throughly and strongly armed, I thinke it good, as the Apostle Paul hath left vnto vs the de­scription of the Panoplyo and complete armour of a Christian, Ephes. 6. to de­liuer the same in the seuerall parts, that so the vse of euery piece may stand vs in the better stead, and serue our turnes the better in this conflict.

First therefore, 1. Coat of Constan­cie. according to the A­postles counsell, thou art to put on the Coat of constancie. For that it is which the Apostle meaneth, Gal. 5.1. Ephes. 6.10, 14. when as hee bid­deth the Ephesians, and in them willeth all Christians to stand fast, or bee strong. When thou art to enter into this fight, all feare, all fainting must be vtterly exi­led and banished from thee: although thine enemies will vse many meanes, to beate a feare into thee, and to make thee to shrinke and flie away, yet thou must haue a care vnto this, to stand fast. But herein thou art to looke well vnto the matter, and take a good view of this [Page 331]piece of armour: I meane, this Coat of Constancie, lest thou be deceiued. For it must be Armour of proofe, or elseit will not serue thy turne, it is so far off from doing thee any good, that it will rather turne to thy great hurt: That thou shouldest not in this piece be deceiued; the Apostle hath put a stampe and a marke thereupon, that thou mayst easi­ly discerne & know it from that which is counterfet, and that is (in the Lord.) Except thy constancie and courage then be in the Lord, thou wilt easily bee o­uerthrowne, thou art not able to stand. Thou must, therefore, when thou com­mest to occupy a roome in this fight (which thou must doe euen all thy whole life time) vtterly forsake thine owne wit and policy, thine abundance and wealth, all trust and confidence in thine owne workes and merits. How sure soeuer these things appeare and be iudged of some: yet they are found meere weake, and insufficient of them­selues, in the iudgement of the Holy Ghost, whose iudgement thou art aboue all to stand to, approoue and like of. [Page 332]Learne therefore to bee bold and reso­lute, against the rage of thy furious e­nemies; not because thou hast naturall strength, or worldly wit and policie, or the riches and goods of the world; nei­ther for that thou art attended vpon with many Popish ceremonies, which are worse then vanities; or because thou hast some store of good workes: But be thou therefore strong, and stand it out with constancie, because the Lord is with thee. Be bold and resolute in him, and in his power & might, for in him alone thou shalt be sure, and also able to preuaile against thine enemies. 1. Sa. 17.45. Dauid comming to fight with the Gyant Go­liah, came in the Name of the Lord, and in his name, by his power & by his might ouercame the Enemy of God and his people: So fight thou still in the Name of the Lord, and thou shalt surely triumph ouer all thine enemies, be they neuer so great, neuer so many, and neuer so strong and mighty.

The Apostle proceeding in more particular manner, 2. Girdle of Truth. with the description of this Christian Armour, and setting [Page 333]downe the seuerall parts thereof, ap­pointeth in the second place the Girdle; willing vs to put on the girdle of Truth. Stand therefore (saith hee) hauing your loynes girded with the girdle of Truth. Ephes. 6.14. Ma­ny girdles, it may be, shall bee offered thee, and they shall through the craft of the Enemy, be gloriously set forth; making a shew outwardly, as though they were sure and strong: but in this take heed and beware thou bee not deceiued. For it is not generally all truths, neither that which man wil pre­sumptuously obtrude and thrust vpon thee for truth, (Of which sort are al­most all the Popish points of Religion, beautified with the vaine shew of ma­ny vaine and idle ceremonies) But it is onely the Truth and sinceritie of the Gospell, which the Apostle speaketh of. The knowledge of this Gospell, ha­uing a Christian obedience, annexed thereunto for a Buckle, serueth as a girdle to containe vs and to hold vs in, that we may be strong and able to re­sist the Diuell, binding vp as it were, about vs al those long & loose garments [Page 334]of our naturall and fleshly reason, which would otherwise greatly trouble and hinder vs in this Spirituall combate. A necessary part of Armour, no doubt, and so needfull, that without it, it boo­teth or auaileth vs nothing at all to goe into the field. And although it be ne­uer so needfull, yet alas, how small is the number of those which are carefull to prouide themselues of it! For euen in these golden dayes of peace and safe­ty from persecution, when as the Gos­pell by the preaching thereof, is offered vnto men in most plenteous manner, it is a world to see, how diuersly men are affected towards it, & that in the worst manner. Some giue themselues whol­ly vnto the world: some follow the pleasures of the flesh: some, although they haue tasted and felt the great fauor of God, in deliuering them from the palpable darknes of Romish superstition and Idolatry: yet now, lothing the sweet Manna of the Gospell, like the rebellious and murmuring Israelites, in their hearts; returne back againe vnto the flesh-pots of Aegypt. And almost [Page 335]generally it is to be found in men, that euery thing of light moment and weight; yet is of force sufficient, to hold them from prepating of this gir­dle, whereby no small aduantage is of­fered to our deadly Enemy, to preuaile against vs.

The third piece of Armour to helpe to defend vs in this fight, 3. Brest­plate of righteous­nesse. Ephes. 6.14. and to furnish vs in this preparation, is by the Apostle called, the brest-plate of righteousnes. And this is that, which elsewhere in the Scriptures is called a good conscience, which is a dutifull care and study to walke sincerely and vprightly, accord­ing to the Spirit, to lead our life in ho­linesse and righteousnes. Which if we doe, we shall then disappoint our Ad­uersarie of his aduantage against vs, and shall be well able to beare off and to auoid the dangerous pricks and thrusts, which he will be ready continually to cast at vs, in consideration of our sins. It is a very hard thing to vtter indeed, what a byting corrosiue, the remem­brance of the loosenes and lewdnes of a mans former life is vnto the affli­cted [Page 336] soule, at the time & point of death, and what great matter of discomfort, Satan can quickly suck from thence, to infuse and powre vpon them. And it is againe on the other part a lamentable thing to see, how carelessely men are for the most part affected, and how slacke they are in preparing this piece of Armour, thinking in themselues, all to be well and safe enough, although they haue liued neuer so lewdly and dissolutely, and neglected the putting on of this piece of Armour, euen to the very instant and time of death; think­ing if then they can repent, there is no more adoe. But alas, all this while such men neuer consider, how much more bitter their conflict with Satan is like to be.

Obiect. But some will haply obiect, Who euer was armed with this brest-plate of righteousnes, and with such a good con­science, that hee did not feele some wounds of sinne?

Answ. It cannot bee denied, but that the Saints of God are indeed so wounded; they fall and commit sinne indeed, but [Page 337]not with their heart: it is of infirmitie, according to that saying of Iohn: 1. Ioh. 3.9. Hee that is borne of God, sinneth not. And the reason is; For that his heart is surely and safely armed with a good consci­ence, with the brest plate of Righteous­nes. This appeareth more plainely vn­to vs by the example of Dauid, who is noted to haue his heart thorowly fen­ced with the knowledge of the Truth, and thereupon to giue himselfe to righ­teousnes and the workes thereof; yet he is noted also to haue taken euen great and grieuous wounds; hee sinned most grieuously, but these wounds did not pierce to his heart, but sticked still in his flesh onely, for that he was armed with this brest-plate of righteousnes Hereupon it is that hee confesseth; Psa. 119.48. I haue alwayes sought after thy Law: And, I did meditate in thy Commandements.

The fourth thing to bee vsed in this preparation vnto death, 4. The Shooes of the Prepa­ration of the Gospel of Peace. Ephes. 6.15. is called of the Apostle, the shooes of the preparation of the Gospell of Peace; euen all those comfor­table promises of the Gospell: where­with if the feet of thy soule be shooed, it [Page 338]will make thee more ready prepared and nimble, to ouer-leape and stryde o­uer all stumbling blockes, lets and hin­derances, which Satan, the World, or thy sinfull Flesh shall cast in the way be­fore thee.

The sift is, 5. Hope of saluation. the helmet of Hope, euen the hope of saluation, and expectation of eternall life. For this hope will streng­then and incourage vs, against all kinde of miseries, troubles, and afflictions; yea, and against the feare of death it selfe, and that in such manner, that although these, of themselues, appeare to be very terri­ble, and able to daunt the courage of e­uery one: yet through this Helmet, the terror and feare of them is taken away; and they which are with this piece of Armour furnished, are made strong and able to suffer and indure them continu­ally. It is well called of the Apostle, the helmet or head-piece of saluation: for it will shrowd and couer vs, from the hurt of all assaults of the enemies what­soeuer. For then alone wee yeeld, when as wee despayre and are out of hope: but whiles hope lasteth, wee are [Page 339]ready still to fight and striue vnto the death.

In the sixth place commeth the shield of faith, 6. Shield of Faith. which hath this vertue and power giuen vnto it, that it will quench all the fiery darts of the Diuel. For hauing our faith and confidence set and seated vpon Christ, and vpon his death and Passion, wee shall be thereby so surely kept and couered, that no assault or ter­rour of the Diuell, shall be able to annoy or hurt vs: but with ease wee shall be able to withstand them, and to auoid the danger of them all. The time when Satan most preuaileth against vs, is when he seeth and perceiueth vs to bee destitute of this piece of Armour, to protect and defend vs. Therefore a­gainst this day and time of death, it is expedient and needfull for vs, to vse all good meanes to cheere vp and increase this faith of ours, that then especially it may be strong and flourishing, when as we shall be thus incountred with by these extremites.

For the seuenth piece of Armour, 7. Sword of the Spi­rit. tak [...] the sword of the Spirit, which is the Word [Page 340]of God. In this also it behooueth thee to be prepared, & to haue good knowledge. For Satan, as hath beene shewed before, hath many temptations, which in his owne sense and sort he vseth to ground vpon the written Word, which temp­tations can by no meanes better bee auoided, then by the same Word, vsed in the true and right sense thereof. This can hardly or neuer bee done, vnlesse thou be skilfull and expert in the Scrip­tures. Wherefore let these (I meane the Scriptures) be thy dayly Garden, wher­in thou mayst gather most sweet and comfortable simples against this sicke and heauy day. Make these thy coun­sellers to instruct thee: and let these bee vsed as a sharpe and two-edged sword, to strike and wound thine enemies withall. That thou mayst therefore be expert and cunning in the vse of this weapon, I would aduise thee to exercise thy selfe herein, to meditate in this day and night, vntill thou hast thorowly attained to the true vse of this so need­full and profitable a weapon, and that thou mayst be cunning, and know per­fectly [Page 341]how to weyld it euery way, to meet with Satans subtill and crafty assaults.

Vnto all these it is necessary that thou adde and adioyne feruent Prayer; That God would giue thee grace & strength, vnto these things, continually and eue­ry day increasing all vnto thy comfort: And that hee would vouchsafe to pre­pare and furnish thee vnto this spiritu­all and finall combate, at thine end and death, as that when and howsoeuer it shall happen, thou mayst be alwayes in a readinesse, to vndertake it with willing­nes, and to continue and abide with faith and constancie vnto the end.

Now that thou art taught by the A­postle, speaking and writing by the di­rection of the Spirit of God, how to arme thy selfe on all parts, from the top to the toes: Let not this be wanting in thee: namely, a dayly meditation of those things, that may increase and fur­ther the former proceedings. Of this sort, are the consideration of the flitting estate, the vanities and miseries of this present world; the exceeding ioyes of [Page 342]heauen, and the life to come, the mo­mentany paines of death, and the ex­ceeding fruits of life and ioy, that doe arise and spring from death to vs, to­gether with all these seuerall comforts, that haue beene before set downe, a­gainst the seuerall assaults of Satan, made against the Children of God. For if thus, and after this sort, thou be care­full to furnish and prepare thy selfe in time of health, Satans assaults in the time of sicknes, shall soone bee beaten back, the edge of his sharpe and cutting weapons shall be quickly blunted, and all his attempts and practices shall bee made frustrate and void. Hitherto of the first preparation in time of health a­gainst this last combate; the which in the meane time also may very well, nay, should indeed serue euery Christi­an, in withstanding all temptations, throughout the whole care and course of his life.

CHAP. XXVII.

THe next part of Preparation, is that which is to bee had at the time of sicknes, and beeing ready to dye, consist­eth partly in the comfort which we are to receiue and haue from others, and partly in our selues. From others, as spi­rituall counsell and Prayers. And these o­thers, are either such as haue a more spe­ciall charge hereunto, as is the Pastor and Minister of the place, who in this time of sicknes should bee sent for, that hee might minister vnto the diseased, spiri­tuall counsell and aduice: Or such as Christian dutie doth binde vnto it, as kinsfolkes and neighbours, and such as are about the sicke parties in the time of their sicknes. For this indeed is a time, wherin the chiefest loue that thou canst shew vnto thy brother and dearest friend, is to labour by all meanes, to arme him with patience against the ter­rours of death, to draw him from the [Page 344]loue of the world, and to breed in him a loue & a liking vnto heauenly things, in ministring as spirituall and heauenly comfort as thou canst, vnto his soule, and not to be ouer- nice herein & dianty of thy paines as many are, which are loth to make any mention of death at all vnto the person diseased, lest it should bring or breed any discomfort vnto his sick friend. And so for feare of the losse of a little worldly comfort, which is but vanity, thou wilt depriue him of this spirituall comfort belonging to his soule. It is good (I confesse) to bee carefull for the good of his body: but it is far better, and a greater argument and signe of true loue in thee, to be carefull for the good of his soule.

Among these that thus art attendant at or in the time of sicknes, the Physici­an also oftentimes hath his place. Of whom wee might speake concerning many points, if that our Treaty were generally respecting death; and not par­ticularly tyed vnto it, as it is attended with such a dangerous conflict, with so great and mighty enemies. In him ther­fore [Page 345]as faithfulnes, care and skill are re­quisite for the body: So also it is be­hoouefull, that hee should bee such an one, as could withall knew how to apply some medicines of comfort vnto the soule. But I leaue these, and come now vnto thy selfe, to shew what is requisite in thee in these extremities.

Thou hast all thy life time beene in the field (for a Christian mans life is a continuall warfare, wherein he lyeth in continuall leager against the Diuell.) But now thou art to fight a pitched battell, wherein thine Enemy, the Diuell hath mustered all his forces, and therefore hath entred as it were in league with death, that last and dreadfull Enemy, to fight against thee. These with mayne force and might doe assault thee on the one side, and the world with her allure­ments lyeth in ambush on the other side, with her subtilties to deceiue thee: neither will the flesh bee idle, but to the power thereof, will put too her helping hand, that so a conquest vpon thee might be had, and that they might with the more ease triumph ouer thee. It [Page 346]behooueth thee therefore, to keepe a continuall watch, and to looke well a­bout thee, that thou mayst the better preuent the euill, and cut them short of their purpose. This therefore I would aduise thee to doe:

1 Whensoeuer the warning piece is shot off, that is, as soone as sicknesse doth beginne to seaze vpon thee, looke well and take a good view of thy selfe, and prouide in time, that thou mayst be on all parts armed with that Armour of proofe before mentioned: See thou be girded with the girdle of Truth vpō thy loynes, hauing on thee the Brest-plate of Righteousnes, the Shooes of the prepara­tion of the Gospell of Peace; the Target of Faith in thy left hand, the sword of the Spirit in thy right hand, and the Hel­met of Hope on thy head. And ouer all these see there bee cast the Coat of Con­stancie, and withall pray continually, that the Lord would continually assist and strengthen thee in these dāgerous times, and giue thee good successe against thine enemies.

2 Secondly, let all thy thoughts and [Page 347]meditations be fixed and settled vpon heauenly things, vpon those vnspeake­able and incomprehensible ioyes and comforts of the life to come, and therewithall also, vpon that All-suffici­ent sacrifice of Christ our Sauiour, who by his death and Passion, hath washed and redeemed vs from all our sinnes, sub­dued death, and purchased for vs immor­tall and euerlasting life.

3 Thirdly, take heed that the cares and cogitations of the world creepe not on thee: but cast off from thy shoul­ders the heauy burthen thereof. For they are great and mighty hinderan­ces in this last conflict, as is before shewed. Banish them therefore and barre them from thy heart, as vnfit to muster with thee, in this last and hea­uy conflict.

4 If the pleasures and delights of this life come before thee, remember they are but vanities. If the terrours and feares of death present themselues in­to thy sight, thinke of them, not as they appeare and seeme in show, but as they bee indeed, that is, momentany [Page 348]and short, and rather helping then hin­dering. For they are the passage vnto life, and vnto the ioyes of Heauen. Therefore set downe thy Resolution, that if these were past, then all thy mi­series were come to an end and dispat­ched. For though Satan tell thee, that death was ordained as a curse and pu­nishment for sinne; yet doe thou re­ply, that Christ hath turned it, and changed the nature of it, and of a curse hath made it vnto Gods Children to be a blessing, and the entrance into ioyes, and the gate of life. For by our Sauiour Iesus Christ his Resurrection, the force of death is taken away; and therefore the graue & hell can make no conquest ouer them.

5 Although thou bee thus appointed, yet doe not thinke that thou canst be so acquitted and discharged of thine enemies aforesaid: but that Satan the principall of all other thine Aduersa­ries, which is the Master of all mischiefe, will still bee vrging thee, to vexe and trouble thee to the vttermost. And therefore vse continually the Armour [Page 349]aforesaid, and dayly, nay, hourely, or ra­ther euery minute exercise thy selfe therein, that thou mayst be able to with­stand thine enemies at all times. For if thy sinnes (which Satan will bee busie to lay to thy charge) be obiected against thee, arme thee thē with the Brest-plate of Righteousnes, it shall be vnto thee as a Brazen wall to beare it off. If this will not fully serue, vse the shooes of Prepara­tion to step aside, or at least the target of Faith, to breake the blow. If from the course of Gods dealing with his ser­uants, and also with the wicked, hee be­ginne to assault thee, (which is a very vsuall and common thing with Satan) take then into thy hand the sword of the Spirit, so shalt thou be sure to beate him off. And finally, if death with his vgly terrours begin to rush vpon thee, as rea­dy to deuoure and swallow thee vp, bee resolute in the Coat of Constancy, & stand fast in thy station and place appointed thee of thy Chiefetaine & Head Christ Iesus, and euery piece of Armour vvill minister present helpe and defence vnto thee.

And if it so fall out, for all this, that thou seest some weaknes in thy selfe, that thou art faint, and not able to hold thine owne; but that Satan seemeth to get some aduantage vpon thee, Death doth affright and terrifie thee, and thy sinnes doe amaze thee; insomuch that thy gir­dle is loose about thy loynes, thy Brest­plate is bent and battered, thy Shooes rea­dy to slip and fall off thy feet, thy right hand weake in weilding and handling of thy Sword, and thy Target beaten euen to thy head; that is, if thou in this conflict doest suffer many discomforts, and Satan seeme to preuaile so greatly a­gainst thee, that thou knowest not how or which way to ward or keepe him backe; yet let not this make thee flee and to giue ouer the fight, or in any wise to yeeld vnto thine enemies. But comfort thy selfe, that Christ standeth as an eye- witnes of thy doings, ready to strengthen thee, and to minister power vnto thee. Flye therefore to him for re­fuge, with hearty and earnest Prayer, for that hee is both able and also willing to succour and deliuer thee, and patiently [Page 351]suffer and endure all the hard doings of the enemies against thee with the Helmet of Hope: And at the end con­clude and shut vp the matter with Da­uid, and say: Into thy hands, O Lord, Psal. 31.6. I commend my Spirit: For thou hast re­deemed mee, O Lord God of Truth. Here stay thy thoughts, and close vp thine eyes, and what thou findest not in thy selfe, expect and looke for in him; who, as I haue said, is able and vvilling to doe all things for thy good. And though it appeareth to thy iudgement, that thou art depriued of the needfull consolation and comfort in this life, yet doe thou not despayre: For Christ will not, be thou sure, cast thee off, because he findeth thee cut and wounded: But, as the good Samaritane, Luk. 10.33, &c. will mercifully binde vp thy wounds, and plentifully powre out the oyle of euerlasting ioy and blessednes into thy maymed soule.

CHAP. XXVIII.

THe proofe and demonstration of this position, (namely, that the Elect and Chosen of God in time bee assured of their election) I thought conuenient to be annexed vnto this treatise, because it serueth not a little, to minister help and comfort, for the allaying and quali­fying of the troubles and discomforts of the afflicted soule. And because it is of many made a doubt & question, whe­ther any such assurance may be at all in Gods Children, except it bee onely by speciall reuelation, I thought it good, for the better vnderstanding of the same, briefly to premise something of the meaning heereof, and to shew how it is to be vnderstood.

First therefore, when I say the Elect, I doe not meane some, but all, and euerie one of the Elect of God, that they may, and shall haue a certainty and an assu­rance, [Page 353]that they are elect vnto saluation. But for further and better explanation of my meaning, I adde to this mine as­sertion, (in time) for it is not alwayes so, but after such time onely, as they are effe­ctually called and regenerated, and that before such time they cannot haue it So that this is not any speciall and par­ticular reuelation, but a thing common and incident, euen generally to all, and particularly to euery one after that hee is thus thorowly called and renewed, to know and bee assured, that not onely generally all that doe belieue in Christ, are elect, and shall bee saued, but also himselfe in seuerall and particular, to be one of the number of those whom God, in his eternall and euerlasting de­cree and purpose, hath predestinate and appoynted vnto life. The certainty of which doctrine shall plainely appeare, and bee fully demonstrated, in setting downe the meanes, how this assurance is wrought and effected in them. For proofe of this so profitable a poynt of doctrine, let vs see so briefly and so plainely as we can, by what reasons it [Page 354]may bee prooued, that the man regene­rate may be certified and assured of his Election.

The first argument of this assurance, 1. Argu­ment of assurance of Electiō. is drawne and brought from the eui­dence of their owne Spirit, which the faithfull finde within themselues. For that this, I meane the Spirit of euery one of the Elect of God, is a very good wit­nes to giue euidence & testimony in this case, as the Apostle plainly teacheth, Ro. 8. where he hath these words, that the Spirit of God beareth witnes with our Spi­rits. Rom. 8.16. So that if both do witnes together, then our Spirit doth witnes also. And this is that testimony, which euery man by his own Spirit and conscience doth deriue & draw from those generall pro­positions, which he findeth in the Gospel: for from the Gospell, the Spirit of euery one of the Elect of God doth fetch his euidence, by applying the same, and by annexing an assumption vnto the gene­rall doctrine and vniuersall propositi­ons there deliuered. As for example, The Gospel teacheth, that euery one that belieueth in Christ, shall saued. This ge­nerall [Page 355]proposition wanteth not good proofe, but hath very many places in the Scriptures to confirme the same. They that haue faith, and doe belieue, Ioh. 3.15. Rom. 9 33. Ioh. 8.51. & 5.24. Ioh. 3. Ion. 3.24. Gal. 2. shall not perish, Ioh. 3. Shall not bee confoun­ded, Rom. 9. Shall not see death, Ioh. 8. Shall not enter inter Iudgement, Ioh. 5. Shall haue euerlasting life, Ioh. 3. Shall be saued, be iustified, and haue remission of all their sinnes, Rom. 3. Gal. 2. and many such places, most plaine and manifest to like effect. The Gospell thus ministring this generall proposition, now the spirit of the elected childe of God, beginneth to giue his witnesse, by a particular assump­tion, saying, But I see and know, by search within my selfe, that I haue faith and doe belieue: And therefore I am assu­red also, that I shall bee saued. So that the generall proposition of the Go­spell is most sure and certaine, that all and euery one that hath faith, and doth belieue in Christ, shall bee saued, and therefore are elected. For none can be saued, but one'y they that are elected, predestmated, and appoynted heereunto in the eternall decree and purpose of [Page 356]God. Now if after a due search and sounding into thy self, thou findest that thou hast this faith in Christ resting vp­on his grace and promises, and that thou art resolued in thy heart, that re­mission of sinnes, reconciliation vnto God, and all the other benefits and ef­fects of Christs death and passion doe appertaine and belong vnto thee, this testimony is sure and certaine, whereon thou mayst build this conclusion, that thou art the sonne and elected childe of God.

And that the witnesse and testimo­ny of these things to be within vs, may bee had and deriued from our owne Spirit, beside that place before alledged, Rom. 8. that the Spirit of God and our Spirit doe witnesse together, the same Apostle also seemeth to intimate no lesse, 2. Cor. 13.5. bidding vs prooue our selues, whether wee be in the faith, and that we should examine our selues. Know you not, 2. Cor. 13.5. saith hee, euen your owne selues, how that Christ is in you, except you be reprobates? Now how should this proofe, triall, examination and know­ledge [Page 357]of our selues, by our selues bee had, but by our owne Spirit? 1. Cor. 2.11. For what man (saith the same Apostle) knoweth the things of a man, saue the spirit of a man, which is in him?

But heere (it may be) some will ob­iect against mee, that these things are spirituall and of God: For faith com­meth not of our selues, but is effected in vs by the Spirit of God, and therefore by the same Spirit of God onely, these must be discerned: For that it follow­eth immediately in the same verse, that these things of God knoweth no man, but the Spirit of God.

Whereunto I answer, that although wee cannot iudge and discerne of the things of God, either concerning his excellent nature, or the mystery of his will, in the wayes of life and saluation, what and how it shall bee, but by the Spirit, reuealing and manifesting the same in the sacred Scriptures, by the Mi­nistery of his Prophets and Apostles: yet the knowledge of these things being had, it hindreth not, but that by our own Spirit, wee may iudge the presence of [Page 358]those things in our selues, which the Spi­rit hath thus generally set downe, as things necessary in the Elect of God. So then, being by the Word, and out of the Scriptures, which is the doctrine of the holy Ghost, schooled and instructed in the nature of these gifts and effects of the Spirit, bee it faith, or other spiri­tuall gift whatsoeuer; it shall bee a matter within the compasse of our own spirits, being thus beforehand furni­shed and prouided, to iudge and dis­cerne, whether these things be wrought and effected in vs as yet, or not, which is sufficient for my purpose, and all that I require. If therefore thou wilt know, if thou be elected, and consequent­ly such an one as shall bee saued, enter first into thine owne heart and soule, and see, whether thine owne spirit and consci­ence doth not testifie vnto thee, and beare thee witnesse, that, that is veri­fied and found to be truely, and indeed within thy selfe, which the word of God hath set downe, as a most assured and vndoubted marke of the Children and Elect of God.

CHAP. XXIX.

THe second argument for proofe of a mans election, is brought from the Spirit of God that dwelleth in vs. For as our owne Spirits doe testifie, so the Spi­rit of God also doth beare witnesse, together with our spirits, that wee are the sonnes of God, if sonnes, then heires also, euen the heires of God, and heires annexed with Christ. Heereupon it is, that this Spirit of God, that thus giueth euidence and witnesse with vs, is called the Spirit of Adoption, the Spirit of Promise, and the very Earnest of our Inheritance. It is called the Spirit of Adoption, Rom. 8.15. Ephes. 1.13, 14. because it doth approoue vnto vs our Adoption, that we are singled out from the world, and by grace in Christ adopted to be the sons of God. And this so fully and effectu­ally, that it maketh vs confidently and boldly to cry and call vpon God, by the name of Father. It is called the Spirit [Page 360]of Promise, because it sealeth vnto our hearts the vse of all Gods promises in Christ, contained at large in the Gospell, to bee our owne, and to appertaine and belong vnto vs. And it is called the Earnest of our Inheritance, for that it is as a Pledge and Pawne vnto vs, whereby wee are assured, that God will perfect and performe his couenant of life in Christ, that hee hath made, and inden­ted with vs, that are his faithfull Chil­dren.

Although this testimony of the Spi­rit be most true, and in the due and ap­pointed time of God, Ephes. 1.13. (that is, after that they doe belieue) is certainely found in all the Elect of God, Ephes. 1.13. yet I thinke it not sufficient, this to affirme, but also more at large to shew what this witnesse and this seale is in the Elect of God, that so euery man may the better discerne and iudge of it in himselfe. For though the Spirit it selfe bee sayd to be the Earnest of our inheritance, because that the Spirit, which thus in part wor­keth in vs, being a part of our glorifica­tion, which is heere in this life begun, [Page 361]and that wee are by this part, as by an earnest penny assured, that God, in his time appointed, will bring this worke in vs vnto perfection, for that he is faith­full and iust of his promise, and will not let passe this good worke, which hee hath thus begun in vs, but will per­fect and performe it, vntill the day of Christ: yet in that the Spirit is sayd thus to witnesse, and to seale vnto vs, the very words doe sufficiently intimate a further thing then the Spirit it selfe. For it is certaine, that these are things euen in common speech and reason distinct and differing one from another, the te­stimony or witnesse, and the person witnes­sing the sealing and impression of the seale, and the seale it selfe.

This testimony, and print or impression of the Spirit, I take not to be diuers, but to be one and the selfe same thing, and doe iudge it to be nothing els, but the reparation or a new impression of the image of God in vs, which was before cancel­led and defaced in vs, by reason of the fall of Adam. So that, when the Spirit is thus sayd to seale, nothing els is [Page 362]meant therby, but that it doth again in­stamp, and ingraue and set vpon vs, euen vpon our hearts and soules, that Image of goodnesse, purity, holinesse, wisdome, san­ctity, truth and loue that is of God. For this is the very stamp of the Spirit, which otherwise, in other places, is cal­led our Regeneration, and this is the te­stimony and witnesse that it giueth.

Wherefore that wee may now the better see and vnderstand, how this Spirit of God, in this sort doth witnesse, and giue testimony with our Spirits, of nor adoption into the number and fel­lowship of the children of God, I think it good, that we proceed a little further, in the Apostles similitude. This phrase and manner of speaking, is drawn from the manner of men, vsed for confirma­tion of contracts and bargaines made, who hauing in speech concluded vpon their couenants, straightway cause the same to bee first written and ingrossed, and after their seales to bee to the same annexed, to witnesse and assure, both the truth of the bargaine, and also the per­formance thereof: So that the very [Page 363] print and impression abiding still in the wax, is a sufficient witnesse, that those writings are his act and deede, whose seale is there annexed, and that therfore also he will in truth surely performe the couenants therein contained. Now for a further explanation hereof, and to ap­ply this, according to the seuerall cir­cumstances to our present purpose, it is diligently to bee obserued and noted, that the couenants or matter of the wri­tings betwixt God and his Children, are the promises of Grace, in Christ through faith, comprised in the Gospel. These sayd promises are written and in­grossed in the tables of euery faithfull mans heart, according to that saying, I will write my lawes in their hearts. Ier. 31.33. And this writing is, when as by faith we doe apprehend the same. Whereupon, as is aforesayd our heart and conscience doth witnesse to vs, that they doe be­long vnto vs, and that we are the sonnes of God. Then together with this also, commeth the seale and witnesse of the Spirit of God, bearing witnesse, as I haue sayd, with our Spirit also, of the [Page 364]truth heereof, by setting his stamp and seale vpon our soules and harts, wherin, as in tables, these couenants were writ­ten, confirming most effectually, and assuring vs, that wee are indeede of the number of those in whom these pro­mises shall be fulfilled, that we are elect of God, and such as are ordained vnto eternall life, because this image and im­pression of the Spirit is giuen and im­parted vnto none, but those onely, that are in the number of Gods adopted children. See therefore (I pray thee) now, in what manner the Spirit of God doth witnesse and seale vnto thee, that thou art one of Gods Elect; euen by set­ting & ingrauing vpon vs such a stamp, marke and impression, as is onely proper and pecuilar vnto those that shall bee saued. So that we seeing and beholding this within our selues, are thereby, to our exceeding comfort, assured and confirmed, that we are Gods Children, and therefore also heires and co-heires with Christ of eternall life. Rom. 8.17. Of this te­stimony then, we are not in any wise to doubt, but to account it vnto vs, most [Page 365] sure and certaine, for that it hath the Spirit of truth to bee the author of it, which Spirit alwaies speaketh truth and nothing but truth. And so much the rather also should wee haue in vs this assurance, because this is applied euen vnto our hearts and Spirits, and that with such efficacy and force, as that it crieth, that is to say, it causeth vs in sight and feeling of the same, to cry and call vpon our God, by the louing and com­fortable name of Father. So that if the testimony of thine owne Spirit cannot content or suffice thee in this poynt, but that thou doest desire to haue a further witnesse of thine election: See if in thine heart thou canst finde this seale and im­pression, this witnesse of the Spirit. If thou canst, this also will testifie with thy Spirit, that thou art an elected Childe of God.

CHAP. XXX.

THE third Argument for the proofe of this Doctrine concer­ning Mans Election, and the know­ledge & assurance thereof, is brought from the notable effects and fruits fol­lowing vpon our Regeneration, in the course and race of our life: For these also do witnesse and approue vnto vs our election, as may very well be ga­thered by the words of the Apostle, saying, Rom. 8.1. There is no condemnation (saith hee) vnto them that are in Christ Iesus, that walke not after the flesh, but after the Spirit. Who are they that walke not after the flesh, but after the Spirit, but euen they that shew forth the fruits of Regeneration, by newnesse; that is, sanctuy and righteousnesse of life? And what is it, to bee free from condemna­tion, but to bee one that shall in the end be saued? And who are those that shall bee saued, but onely they which [Page 367]before all times were hereunto elect and ordained? This also is prooued effectually by the Apostle Peter, who exhorting vs vnto these fruits, willeth vs to ioyne vertue with faith, with vertue knowledge, 2. Pet. 1.5, 6, 7, 8, 9, 10. with knowledge temperance, with temperance patience, and with pa­tience godlinesse, &c. And after, in the tenth verse, for a conclusion hee addeth: Wherefore, brethren, giue rather dili­gence, to make your calling and election sure: for if ye do these things ye shall neuer fall. Now how is our election made sure by our workes, but because that these good workes, and gifts of the Spirit, do certifie and assure vs, that we are in the number of Gods Elect, in that hee vouch safeth in this sort, by his Spirit to worke in vs? And the reason is, because that f wee doe these things, that is, seeing God hath so farre com­municated his Grace vnto vs, no doubt, hee that hath begun so good a worke in vs, will continue and hold on still, and that in such a manner, that wee shall neuer fall.

To these let vs adde the testimonie of [Page 368]Christ; Joh. 13.35. By this shall all men know, that you are my Disciples, if you haue loue one to another. And the Apostle Iohn in his first Epistle, 1. Ioh. 1.7. is pregnant to this effect. If wee walke in the light, as hee is in the light, wee haue fellowship one with ano­ther, and the bloud of Christ clenseth vs from all sinne. 1. Ioh. 2.3, 5. Againe, Heereby are we sure that wee know him, if wee keepe his commandements: 1. Ioh. 3.14. Hee that keepeth his word, in him is the loue of God perfect in­deed, hereby we know that we are in him. And againe, Wee know that wee are translated from death to life, because wee loue the brethren, &c. Many such like places of Scriptures might bee brought, tending to like effect and purpose: so that as by the fruits, the good or bad nature of the Tree is knowne, so by thy workes, as fruits, thy condition and estate may be discer­ned: For men doe not gather Grapes of Thornes, Math. 7.16. nor Figges of Thistles: A bad Tree cannot bring forth good fruits, nei­ther can a good Tree bring forth bad fruit. Bad workes are vnsauory and vn­seemely for him that is renewed by the [Page 369]Spiris; and good workes are impossible for him that still walloweth in the mire and filthinesse of his owne cor­ruptions.

And all this which I haue sayd not­withstanding, I doe not deny, but that the good Tree may bee sometimes blasted, and Winter-bitten, that the fruits thereof shall be neither so plen­tifull not so pleasant, either to the eye or to the taste, and that in the small store of fruit that commeth euen from the good Trees, many are greatly spaked and corrupt. My meaning is, that euen the persons regenerate, and the elected children of God may haue: What did I say, may haue? nay haue in­deed, many such times during their continuance in this earthly and cor­rupted Tabernacle, wherein the flesh getting something the better, and pre­eminence ouer the Spirit, maketh them to bring forth many vnsauory and loathsome fruits, as we finde by the examples of Noah, Lot, Dauid and Peter, and others, which are recor­ded to fall into great and grieuous [Page 370]sinnes. And although this bee so true, that it may not bee gaine-said, yet these vnsauory fruits, and such like, appearing sometimes in the Elect of God, cannot hinder any thing at all, but that these good effects and fruits I spake of, when they do appeare and shew themselues, in the vpright orde­ring of our life and conuersation, may giue their testimony and assurance, and may witnesse vnto vs, as the Scrip­ture teacheth, that wee are the Cho­sen and Elect of God. And thus you see how and from whence the children of God, that are regenerate, may fetch the testimonie and assurance of their Election.

CHAP. XXXI.

AGainst this doctrine concerning our Election, and the knowledge [Page 371]and certainety thereof, there are two speciall Obiections made.

Obiect. 1 The first is, that hypocrites also, as well as the very Elect, haue such a taeste and feeling of these things, that they also, as well as others, doe thinke that they haue faith, that they haue the Spirit of God abiding in them, and that they haue true sanctification in their life, and therefore doe flatter themselues often­times, in regard of their deeds; where­as in deed they haue nothing lesse, as hath beene before somewhat touched, and shall in the answer to this Obiecti­on, by Gods grace, more at large be declared. And therefore it is likely (say the framers of this Obiection) that notwithstanding these markes, the Elect of God may be deceiued, in iudging that hee hath them, when as it is but in shew onely, and not (as it ought to be) in deed and truth.

Obiect. 2 The second obiection is, that though they can certainely know and assure themselues, that they had these things in truth and deed, yet this sufficeth not, because that after this, they may fall [Page 372]againe from grace, and haue no cer­tainety of their perseuerance and con­tinuance vntill the end.

Both these Obiections wee haue in part touched before, vpon occasions offered in our discourse, and handling of the seuerall temptations, and there­fore we shalbe at this time the shorter.

Concerning the first of these two Obiections, be it answered, that how­soeuer the hypocrites are oftentimes de­ceiued with counterfeit shewes and shadowes, because they are giuen to flatter themselues with euery light ap­pearance of things, without any fur­ther in quirie, as ayming especially at their owne glorie and praise: yet with the Elect of God it is not so.

Obiect. But you will haply grant and say, It may bee so with the Elect in deed, that they do not thus, like hypocrites, content or please themselues with a slight or slender shew. But what of that? When they haue done all that they can, tryed and examined things to the vttermost, may they not bee still deceiued? When they haue found, [Page 373]that they haue a faith, may they not bee deceiued, in iudging whether it be the true faith or no? When they haue found the presence of the Spirit in them, can they make a liuely difference, to know whether it bee that Spirit of Adoption or not? For it is apparant, that the Reprobates also (in some sort) may bee partakers of the Holy Ghost. And when the Elect haue well aduised them of their workes, doe see their fruits, and that to their great good li­king, can they certainely tell, whe­ther the same their workes bee true effects of true sanctification, or whe­ther they bee fained and hypocriticall, seeing that hypocrites also may doe thus much as well as they?

Answ. To this I answer, that God, who in his Word hath confirmed these to bee witnesses to assure vs of our Election, as is aforesaid, hath also left vnto vs, in the same Word, certaine Markes and vndoubted Differences, whereby his Elect may both easily, and also rightly iudge and discerne of these things, as shall appeare by the parti­cular [Page 374]discourse thereof. First there­fore, of the truth of faith, and how it may be found.

It is not denyed, that the Scrip­tures, speaking of faith, make one kinde to bee temporarie, false and coun­terfeit, and another to bee true and vnfayned. And it is also apparant and manifest, that this fayned and time­faith (that I may so call it) hath of­tentimes such a glorious and slou­rishing shew, as that it blindeth the eyes, and deceiueth the iudgement of many, and maketh them to esteeme and take it, for true faith indeed, whereas it is nothing so. Although as touching these two kinds of faith, I haue shewed before in part, what differen­ces and markes of distinction, the Spi­rit of God hath made betwixt them, yet let it not grieue thee, if now againe I enter into a further and larger dis­course hereof, since so just and fit oc­casion is offered me thereunto.

Two waies there are, True saith knowne. whereby the Elect may iudge and giue sentence of the truth of faith: First, by the nature [Page 375]of true faith: Secondly, by the effects thereof; for in both these it is mani­festly distinguished from the faith of hypocrites, which is but fayned and temporarie.

The nature of true faith is not one­ly to know Christ, 1. The na­ture there­of. and to giue consent and approbation vnto the doctrine of the Gospell: for thus much the very Reprobates will doe many times, and yet gaine nothing to themselues thereby: But with this knowledge of Christ, and consent vnto the doctrine of the Gospell, the nature of true faith is to apprehend and apply the same, eue­ry man to him seuerally, and to the be­nefit and comfort of his owne soule. And this is that which the Scriptures doe call the feeding on Christ, and the sense and seeling of the power and vertue of his Death and Passion. And this is it also which the Apostle meaneth, Heb. 11.13. where hee saith, Heb. 11.13. that they em­braced, or saluted the promises, as it were retaining them by faith into their hearts, as such as belonged and appertained to themselues. True faith [Page 376]therefore hath alwaies (though not euer in the highest measure) this ap­plying vertue annexed with it, as an essentiall propertie. So that, as in two members, the one being dead, the other quicke and liuely, thou maist easily discerne which is liuely, by the liuing and vitall motion, in ministring and seruing vnto the necessarie vse of the body: so by this liuely motion wherein the life of faith in part ap­peareth, thou maist discerne & know thy faith to bee quicke and liuing, in that it doth thus minister vnto thy soule, by applying the merits of Christ, and the doctrine of the Gospell, to the consolation and comfort thereof. For which cause also, this motion of faith, is called sometimes (Phronesis) Pru­dence or Vnderstanding, because here­in our faith doth shew forth and mani­fest a skill and discretion, in making the vse of the doctrine of the Gospell, whose knowledge we had attained.

As for that other faith of hypocrites, The faith of hype­crites. that is instly compared to the dead member, for that it wanteth this mo­tion [Page 381]of life, it hath not this strength to apprehend, nor force and power to apply, though otherwise hee that hath it, seeme to bee sufficiently instructed in the knowledge of the Mysteries of the death and Passion of Christ: For this faith indeed consisteth onely in a bare and naked knowledge, without any further vse. And therefore Christ our Sauiour, speaking of this faith, saith, Indeed, it receiueth the seed, and the seed sprouteth and springeth out againe, but yet it neuer beareth fruit: For these kinde of men, are knowne to be indued with the knowledge of the Word, and of the Gospell, and seeme to haue profited and proceeded there­in, that they can discourse and reason of the same; and that oftentimes ve­ry profoundly and learnedly. But yet all this is nothing at all to the purpose: for all this while they want the prin­cipall, which is the fruit and vse of these things, in particular application thereof vnto their soules. And if it so fall out, that they finde any ioy with­in themselues in regard hereof, as of­tentimes [Page 378]they doe, The ioy of hypocrites compared to the ioy of one that hath found some trea­sure, to which hee hath no good right. yet it is but like the ioy of one, that walking forth, hath found a treasure or precious Iewell that was lost: Hee is glad and reioyceth in himselfe, at such a precious acci­dent, as though it were his owne, and that hee had a good interest vnto the same; and yet hee can in no wise assure himselfe, that it is, or shall bee his goods, because being a thing lost, it is likely the owner will make inqui­sition after it: and then his conscience, as good as a thousand witnesses in this case, telleth him, that if the matter bee well considered of, there is no reason or cause of ioy at all, howso­euer thus foolishly and rashly he con­ceiued of it before: so likewise the hypocrite, hauing attained vnto this knowledge of the Mysteries of life, and thus lighting vpon this most pre­cious and most costly Iewell of mans Redemption, by and through the death of Christ, seemeth therein to ioy, and delight himselfe, and yet when hee hath throughly tryed and exami­ned himselfe, hee findeth, that in very [Page 379]deed this Iewell doth not of right ap­pertaine vnto him, but to others: And that not hee, but others may claime a right and interest vnto the same.

CHAP. XXXII.

AS by the nature, 2. True Faith known by the effects. so by the effects al­so the truth of faith may be discer­ned and knowne. In treating whereof, my purpose is, to fetch the ground of my discourse, from the words of the A­postle, written in the beginning of the sift Chapter of the Epistle to the Romanes; Rom. 5.1, 2, 3, 4, 5. where we reade in this manner: Then being iustified by Faith, wee haue peace to­wards God, through our Lord Iesus Christ. By whom also wee haue accesse through faith, vnto his grace, wherein wee stand, and reioyce vnder the hope of the glory of God. Neither doe we so onely, but we re­ioyce in tribulation, knowing that tribula­tion bringeth forth patience, &c. vnto [Page 380]the sixt verse of the same Chapter. In which words the Apostle Paul (as wee may plainely see) setteth down sixe no­table fruits and effects of a true and iusti­fying faith. For of such a Faith onely, doth the Apostle there speake. And this also may very well be proued and confirmed by this: namely, that these fruits are such as doe follow those that are iustified; and at that time only, when as they are now already iustified. For so doe the Apostles words import. Being iustified by Faith, then wee haue peace, &c. So that these fruits and effects can neuer befall vnto a counterfet and false faith of the hypocrites: And therefore are good and vndoubted markes and tokens, whereby wee may know that faith to be a true faith, and those to haue a liuely and a iustifying faith, in whom they doe appeare.

The first fruit and effect of this true and iustifying Faith, 1. Fruit of true faith. is peace with God. For being iustified by Faith, saith the A­postle, we haue peace with God: where­by is meant, not onely a reconcilement made, in that God hath remitted and [Page 381]forgiuen our sinnes: but also an inward and ioyfull sense and feeling of the same, in our hearts and soules. A two-fold peace. 1. There is in the Scriptures a double peace from God set set downe: The one is that reconciliati­on and atonement, wherewith God is pa­cified towards vs; and this is nothing else, but the remission of our sinnes, and our iustification in Christ. And in this respect Christ is said to preach peace, Ephes. 2.17. to them that were afarre off, and to them that were nigh. And this is that peace, which the Angell bringeth newes of vnto the Shepheards, Luke 2. saying, Glory be to God on High, Luke 2.24.2. and peace on earth. The other peace is that which is­sueth and proceedeth as an effect from the former, and that is nothing else, but the feeling and inward taste and assurance of the former peace and reconcilement: And of this it is that the Apostle here speaketh. Peace of consci­ence. This peace is commonly cal­led the peace of conscience. For the con­science, that before was troubled and disquieted with the sight and horrour of sinne, doth now feele a certaine peace and ease, in that it hath a certaine [Page 382]taste and perswasion of the loue of God, and of pardon and remission of the same sinne in the bloud of Christ. Of this manner of peace speaketh our Sauior Christ in the fourteenth of Iohn; My peace giue I vnto you: Joh. 14.27. Phil. 4.7. and likewise the Apostle Paul, Phil. 4.7. The peace of God, which passeth all vnderstanding, shall preserue your hearts and minds in Christ Iesus. In which last words (in Christ Iesus) this is to bee noted and obserued, which the Apostle to the Ro­manes hath not pretermitted, which is, the meanes whereby this peace worketh in vs, and that is, by Christ Iesus. For in him, in his death and Passion, it placeth the fruit and fruition of this our remis­sion and reconcilement at the hands of God. So that this doth in a sort inti­mate a marke of difference and distin­ction, whereby a man may know whe­ther this peace be true or not. For if it be not in Christ Iesus; that is, If in his death and Passion, in his merits, sacri­fice and satisfaction, thou hast not this affurance of remission of thy sinnes, and reconcilement vnto God, but seekest [Page 383]it in some other thing; whether it be in any Ceremonies and Superstitions, thine owne workes and merits, or the workes and merits of any other, ex­cept Christ onely, and his death and Passion, thy peace is not true, but a counterfet peace, and such as will de­ceiue thee.

The second fruit of Faith, 2. Fruit of true faith. is that which issueth & proceedeth from this inward peace; and that is, a confidence and bold­nes to come and approch before the Throne of the grace of God, and to lay fast hold vpon the merits of Christ, and the mercies of God in him. Of this confidence wee read, Ephes. 2. Ephes. 2.18. By him we haue an entrāce vnto the father by one Spirit. And Heb. 4.16. Let vs there­fore goe boldly to the Throne of Grace, that we may receiue mercy, and finde grace to helpe in time of neede. And in the tenth to the Hebrewes, verse 22. Heb. 10.22. it is called a drawing neere with a true heart in assu­rance of faith. So that vpon the former perswasion and assurance, working peace in their conscience, and in this sight and feeling of Gods gracious and [Page 384]louing countenance towards them in their hearts and soules, they are the more incouraged to come and approch vnto the presence of God, and to craue pardon and remission of their sinnes, at his hands. This the Apostle elsewhere calleth a boldnes and entrance with con­fidence by Faith in him, that is, in Christ: For without him, no man can come or haue accesse vnto the Father. And therefore, they that presume to come in their owne name and worthines, with confidence in their owne workes and me­rits, or in the workes and merits of any other, either Saint or Angell, they can­not be iustly and truely said to haue ac­cesse and approch vnto grace; but ra­ther to depart and to flee the further from it. 1. Tim. 2.5. For as there is but one God: So also there is but one Mediatour betwixt God and man, and this is Christ alone. And as there is but one Throne of Grace, whereunto we are to come, and where we are to sue for remission: So is there but one way appointed for vs to vvalke vnto the same, and that is the same our Sauiour Iesus Christ, Iohn 14.6. who is the Way, [Page 385]the Truth and the Life.

The third effect and fruit of this true Faith, 3. Effect or fruit of true Faith. is that standing and continuing in this grace of Christ, whereupon followeth a certaine ioy and reioycing, in hope and expectation of the glory of God; euen that glory whereof all the Saints of God shall bee made partakers in the life to come. So that this Christian ioy is no­thing else, but an inward motion of the Spirit, whereby the heart is exhilarate and made glad; partly, in regard of the presence and fruition of Christ and of his grace in our hearts by faith; and partly, in expectation, vnder hope of that glory, whereof all the sonnes of God (as I haue said) shall hereafter bee partakers. For this cause the Kingdome of God is called peace, and ioy in the Holy Ghost. Rom. 14.17. And of this ioy speaks the Prophet Esay, saying, They reioyced before thee, Esay 9.3. accor­ding to the ioy in haruest, & as men reioyce when they diuide a spoile. And yet doth not this fully expresse this ioy; for it is not a bare ioy, but such an one, as is ac­companied with a triumphant boasting and reioycing: for so the word in the ori­ginall [Page 386]Text doth signifie. And there fore Peter the Apostle doth call it a re­ioycing, 1. Pet. 1.8. with ioy vnspeakable and glorious. Example hereof we haue in Dauid, to whom the promises of grace and mercy seemed so pleasant and delight some, that he did solace and recreate himselfe ther­in, as things replenished with exceeding pleasure and delight; saying, that they were more precious vnto him then gold; yea, then much fine gold, sweeter also then honey and the hony combe. And in the fourth Psalme, hee is bold to alledge in aduancement hereof, Psal. 4.6, 7. Many say, Who will shew vs any good? But lift thou vp the light of thy countenance vpon vs. Thou hast giuen me more ioy of heart, then they haue had when their Wheat and Wine did a­bound. In this sort therfore the faithfull seruants of God doe solace themselues, in the sweet and comfortable promises of grace and mercy, when as hauing the same to be opened and laid out be­fore them, their hearts doe leape for ioy and gladnes, in regard of that exceeding sweetnes that they finde therein. Inso­much, that they can finde nothing in all [Page 387]the world so excellent, precious and pleasurefull, wherein they can bee mo­ued so much to triumph and boast them­selues, as in this grace & mercy in Christ Iesus. For they doe account all other things, Phil. 3.8. but meere vanities or dung for Iesus sake, and in respect of those be­nefits, which by his precious death and Passion he hath purchased for them, and is alwayes ready and willing to impart the same vnto them. These are the sweet and pleasant dainties, whereon their soules take so great pleasure to feed: according to that in the Canticles: Vnder his shadow had I delight, Cant. 2 3, 4, 5. and sate downe, and his fruit was sweet vnto my mouth. Hee brought me vnto the Wine-Cellar, and loue was his banner ouer mee: Stay mee with Flagons, and comfort mee with Apples, for I am sick with loue. And this they doe so much the more, for that therewithall they conceiue a hope of future happinesse, and partici­pation of ensuing glory that shall bee giuen vnto the sonnes of God. For this ioy, though it bee often great, euen vn­speakable and glorious, as was said be­fore; [Page 388]yet it is not complete and perfect in this life, but shall haue fulnesse and con­summation in the life to come, when as our hope shall cease to be a hope, and we shall be set in full possession of that euer­lasting ioy and happinesse, in that glo­rious inheritance prepared for the Elect of God.

The fourth effect, 4. Effect of Faith. whereby true faith is knowne, is a second ioy which procee­deth and ariseth out of this that went before. And this is seene in tribula­tions and afflictions for Christ his sake and the Gospell. Of this speaketh our Sauiour Christ, Mat. 5.11, 12. saying: Blessed are yee, when men reuile you, and persecute you, and say all manner of euill against you, for my sake falsely: Reioyce and be glad for great is your reward in Heauen. Of this is that of Iames to be vnderstood, Iam. 1.2. when he ex­horteth the brethren to account it an ex­ceeding ioy, when they fall into diuers temptations. For it cannot bee, but that they that are possessed with that former ioy, in the promises of grace vnder hope of glory, but that they should also tri­umph and reioyce in afflictions that be­sall [Page 389]vnto them for Iesus sake. Hereupon it is that the Apostles being beaten and scourged, are said to depart, Act. 5.41. reioycing that they were accounted worthy to suffer rebuke for the name of Christ. Thus also the Martyrs of God are said to account it a crowne of glory, euen their death and martyrdome, which they indured in the cause of Christ. To this doing (no doubt) they were stirred and moued, be­cause, as Paul speaketh, they did know certainly, and beleeue that those momen­tany and light afflictions doe cause a more excellent and eternall weight of glory. Or else, because they are fully instructed and taught in the true vse and fruit of their afflictions, Ro. 5.3, 4, 5. and doe know that tri­bulations bring forth patience; and pati­ence, experience; and experience, hope; and hope maketh not ashamed. But it is far otherwise with the hypocrites: For their time, or rather vntimely faith (in stead of triumphing and reioycing, as one finding fit matter whereon to worke) doth waste and melt away at the heate of these tribulations, euen as the snow before the Sunne. Well it may appeare [Page 390]to flourish awhile, in time of peace, and to shoote out the blade: but when the parching sunne of afflictions doth shew forth his beames, when the time of per­secutions, the time of tryall is come, it then falleth and withereth away, as though it neuer had beene. For howso­euer they seeme to approoue and like well of Religion; yet doe they not de­light in this Iewell that will cost so deare, as eyther goods or life: and ther­fore doe vtterly fall and shrinke away from it, seeing it cannot be had & held, without such trouble and disquiet. And that thou mayst the better know and discerne the true reioycing, from the counterfet ioy of hypocrites: I would wish thee to consider well of the Apo­stles words before recited out of Ro­manes 5.3, 4, 5. Ro. 5.3, 4, 5. where the Apostle doth maruellously illustrate the same. First, by certaine effects, which proceed there­from, one vpon anothere by degrees: and secondly, from the speciall cause thereof. The effects are: First, Pati­ence, which consisteth in quiet suffe­ring and abiding the Lords correcti­ons, [Page 391]without any repining, murmuring, or grudging against the Lord for the same. Secondly, experience, which is that assurance of Gods care and fauour towards them in their afflictions, who although hee hath laid the same vpon them, yet he will sustaine and vphold them so, that they shall not shrinke or fall vnder this heauy burthen of tribu­lations, and that the Lord in his good time, for a testimonie of his loue, will deliuer them. Thirdly, from these ari­seth hope, that hauing had experience of Gods loue heretofore in deliuering of them, they are thereby also put in hope, that his louing care ouer them is not now ended; but shall still be con­tinued towards them. And fourthly, this hope bringeth forth a boldnes, to persist in confidence, and still to depend vpon him without shame, as knowing assuredly, that in time conuenient hee will not faile them.

Secondly, the cause or foundation whereupon this triumphant reioycing, accompanied with these effects is grounded, is the loue of God, spred in [Page 392]their hearts, because their hearts and soules finde and feele the loue of God to be so great and exceeding towards them in Christ Iesus, that they are there­by perswaded, that whatsoeuer he doth permit and suffer to befall them, shall by Gods working turne to their great good and benefit: Strengthening themselues with this reason of the A­postle elsewhere alledged, That see­ing GOD hath not spared his owne Sonne, Rom. 8.32. but gaue him for vs all to death, how shall hee not with him giue vs all things also? For in this sort, and after this order, by this fruitfull meditation of grace in Christ, and in his death and Passion, is that same sheading and sprea­ding abroad of Gods loue towards his children performed. And therefore the Apostle euen immediately vpon the same, annexeth the remembrance of the Passion of our Sauiour: Rom. 5 6. For Christ (saith hee) when we were of no strength, at his time dyed for the vngodly.

The fift effect of Faith, The fift ef­fect of Faith. whereby as a marke thereof it is to bee knowne, is loue, not that loue before spoken of, [Page 393]for that was in regard of vs a passiue loue, beeing the Loue God whereby hee loueth vs. But this loue, where­of wee now speake, is actiue in regard of our selues, euen that loue which we extend to others: Gal. 5.6. for faith worketh by loue: so that if thou hast a liuing and a working Faith, thou shalt also haue a loue attending on it, for else it cannot worke at all.

Now this loue, in regard of the double obiect, is found to bee of two sorts: that is, the loue which wee owe vnto God, principally and aboue all: and se­condly, the loue which we owe & ought to beare towards our neighbour. And these two kindes of loue, although they greatly differ the one from the other; yet they are alwayes so linked, and inseparably coupled and tyed together, that they cannot in any wise bee parted or seuered the one from the other. For how can he, saith Iohn, 1. Ioh. 4.20. that loueth not his brother whom he hath seene, loue God whom hee hath not seene? And againe, this commandement haue wee of him, that hee which loueth God, should loue [Page 394]his brother also. And therefore the same Apostle in the same Epistle, maketh the one to bee a signe and token, vvhereby a man may know if hee haue the other. In this we know (saith Iohn) that we loue the children of God, 1. Ioh. 5.2. when we loue God, and keepe his Commandements.

Hereupon now it may bee very well concluded, that if thy faith bee true and liuely, thou shalt easily finde these two kindes of loue to bee in thee, the loue of GOD, and the loue of thy Christian brethren. My meaning is, that thou wilt haue a Christian care, so farre forth as thou shalt bee enabled by the Spirit of God, 1. Ioh. 5.3. to performe and doe the will of God. For this is the loue of God (saith Iohn) that we keepe his commandements: And also, wilt bee carefull, ready and willing to thy power, to performe and doe the duties of loue and charitie vnto thy Christian brother, in helping, cheri­shing, counselling, and comforting of him to thy power, in matters concer­ning both the good of the body, and al­so the safety and saluation of the soule. This loue is of that nature, that it must [Page 395]shew forth it selfe euen to our enemtes, and to their good, and then much more to those that are members of the same body with vs, according to that of the Apostle: Do good vnto al men, but speciully vnto thē which are of the houshold of Faith. Gal. 6.10.

Vnder these two kindes of Christian loue (as we may see) is contained the whole work of our sanctification, which is all in faith: I meane the true saith, which purifyeth and clenseth our harts, and from this faith issueth and floweth as from a plentifull fountaine, Act. 15.9. into all the parts and members of the body, holding and containing them vvithin the bounds and lists of their seuerall du­ties. So that in shewing forth the fruits of this purification, in the deeds of loue, both towards God, and towards our neighbour: we are said to walke ac­cording to the Spirit, which being once discerned and knowne, we haue then a most sure argument of the truth of faith. Rom. 8.1. For there is no condemnation to them that walke not after the flesh, but after the Spirit. And who are they, that shall thus be saued, and shall not enter into con­demnation, [Page 396]but they that doe beleeue. As appeareth by the words of Christ himselfe, Joh. 5.24. saying, Hee that heareth my Word, and beleeueth in him that sent mee, hath euerlasting life, & shall not come into condemnation, but hath passed from death to life. And againe: God so loued the world, that hee hath giuen his one­ly begotten Sonne, Iohn 3.16. that whosoeuer be­leeueth in him, should not perish, but haue euerlasting life.

Seeing now that the Children of God haue these so many, and so excellent fruits and effects, as markes and tokens to teach and instruct them in the truth of faith, and as guides to lead and direct them in the iudgement of their Faith, they may very well conclude to their great comfort, both that their faith is in very deede a true, liuely, and iustifying faeith, and that therefore their election is doubtlesse certaine an I sure, whatsoeuer the enemies of this doctrine will seeme to obiect to the contrarie.

CHAP. XXXIII.

THese things being in this manner set downe, for the better quiet­ing of the troubled conscience, it now remaineth, that as we haue oc­cupyed our selues in poynting out the markes of a true & liuely faith, so like­wise we take some paines, to syft out and try also, how the seruants of God, his faithfull and elect children, may discerne and know, that they haue that testifying Spirit of Adoption, whereof the Apostle speaketh, Rom. 8.16. that giueth that plaine and euident testi­monie vnto their spirits, that they are the sons of God. For the wicked and reprobates, in some sort, may be par­takers of the Holy Ghost, and there­fore it seemeth that the Elect, in this point, may bee easily deceiued, and mistake this their witnesse.

Two things, here by the way, wee [Page 398]must take good heed of. 1 First, That al­though the Reprobates, as I haue said, may in some sort bee partakers of the Holy Ghost, and as shall bee after more plainly shewed, yet that we do not suppose or thinke, that they can in any wise bee partakers of the same holy Spirit, as it is the Spirit of Adop­tion: For in this manner and in this re­spect it is imparted to the Elect of God onely, and to none other; For as many as are led by this Spirit, Rom. 8.14.2. they are the sonnes of God. Secondly, that wee do not imagine this Spirit of Adoption, to be distinct in substance and essence, from that whereof the wicked are par­takers, as though it had a diuers na­ture, but that the onely difference is in the manner of operation; or to speake more plainely, in the manner of distri­buting, and diuiding his gifts amongst men. And according to this operati­on, or distribution, there are diuers names ascribed vnto him in the Scrip­tures, and yet the Spirit is but one and the same still. As for an example, when this Spirit effecteth wisedome in any, it [Page 399]is called the Spirit of Wisedome; when hee doth effect peace and ioy, hee is cal­led the Spirit of peace and ioy. When hee worketh this witnesse of Adoption in any, it is called the Spirit of Adop­tion. And on the other part, when hee putteth feare and terrour into any, hee is called the Spirit of bondage. The truth hereof is proued by the words of the Apostle Paul, affirming that there are diner sities of gifts, 1. Cor. 12.8, &c. but the same Spirit: For, to one is giuen, by the Spirit, the word of wisedome, and to another the word of knowledge, by the same Spirit; and to another, is giuen faith, by the same Spirit; and to another, the gifts of healing, by the same Spirit, and to ano­ther, the operations of great workes; and to another Prophecie, and to another the discerning of Spirits, and to another di­uersities of tongues, and to another the in­terpretation of tongues: and all these things, worketh euen the selfe same Spirit, distributing to euery man seuerally as hee will. So that in nature and essence it is the same Spirit that worketh in the distribution of all these gifts, both to [Page 400]the Elect and also Reprobates, al­though the persons in whom hee wor­keth, bee (as I haue said) found to be diuers. Seeing then that the case stan­deth so, that euen the Reprobates are partakers of the Holy Ghost, in that the gifts of the Holy Ghost, in some part, are giuen and imparted vnto them; I thinke it very expedient, for the remouing of all doubts which may arise, concerning this mine assertion: First, to shew, in what manner this Spi­rit is, and doth thus diuersly worke in the one, and in the other, in the Elect and in the Reprobate: And seeondly, what are the true markes and tokens, whereby the Spirit of Adoption may bee discerned.

As touching the first, it is be consi­dered, that the Spirit being in essence very God, and therefore infinite, and incomprehensible, cannot be said to be contained in any thing, but filleth heauen & earth: And therefore, when it is said, that hee is in any, it is to be vnderstood, that hee is in them by his working and operation: And this man­ner [Page 401]of his being in them, is after two sorts, either naturall or else super­naturall. Naturall I call that, which exceedeth not the course and reach of mans nature: And this is such as tou­cheth and concerncth the beeing onely; and in this sense, the Spirit may bee said to bee in the very sense­lesse creatures, and to haue his wor­king and operation in them. For by this Spirit of God it is, that euery thing is and hath his being, and by the same Spirit it is preserued and main­tained. Or else it is such as concer­neth things sensible, and indued with life sense and motion, and thus it is im­parted vnto the very dumbe and vn­reasonable creatures; For euen vnto these it is that GOD giueth life and maintenance, and that by his Spirit, effectually working and performing all things; according to that of the Psalmist, Thou sendest forth thy Spirit. and they were created, and thou renewest the face of the earth. Or else it is such as concerneth things indued with be­ing, life, sense, and reason; and thus [Page 402]hee is in man, in a more perfect manner then in the former, working in him the gifts of nature, as sense, reason, vnderstanding, and such like. And in this sense, euery man liuing may bee said to haue the Spirit of God, because hee hath it in one sort or other, wor­king some one or other of these natu­rall gifts in him. The second way is supernaturall, that is, when the Spirit worketh beyond nature, and such things as are not incident vnto the common nature of man: And these are such as respect and concerne the knowledge of himselfe, which flesh and bloud, in her ordinary reach and capa­city, could neuer come or attaine vn­to; and therefore I doe call this a su­pernaturall kinde of working. Which although it be in some sort found in many of the Reprobates, yet was it not generally in all, all were not parta­kers of it: For it is manifest, that many of them haue deceased, onely in na­ture, without any further light of this true knowledge, which is reuealed in the Scriptures, which were for a long [Page 403]time detained and holden from the Gentiles, and at this day cannot bee suffered in many Kingdomes of the world. This supernaturall kinde of wor­king, is of two sorts also. First, by illu­mination, and inlightning of the minde with knowledge and vnderstanding of the Mysteries of life and saluation, whereby the minde is taught and in­structed, and thereby indued with a knowledge of the Word of life, the Law and the Gospell, and the seuerall points therein contained. Secondly, by Regeneration and Sanctisication, as an ef­fectuall fruit of the former knowledge and vnderstanding.

Now for resolution of this doubt, concerning the Reprobates hauing of the Spirit of God, it is to be vnder­stood, that they haue it, not onely in that naturall sort, but also euen in this supernaturall order, working in them. For they are often illuminated and in­lightened with the knowledge of God; they are often instructed in the know­ledge of the Scriptures, both the Law and the Gospell, insomuch, that they [Page 404]can Preach and Prophecie in the name of Christ, Math. 7.22. as wee reade Mat. 7. as did Iudas the Traytor, and many others. This is that which is written, Heb. 6.4, 5. Heb. 6. That they are lightened, and haue tasted of the heauenly gift, and haue beene par­takers of the Holy Ghost, and haue tasted of the good Word of God, and of the powers of the world to come. If heere­upon it fall out, that any further effect doe ensue and follow in them, it is ei­ther terrour and feare, deriued from the Law, which the Apostle calleth the Spirit of bondage: Rom. 8.15. Or else if it bee any conceit of ioy, yet it is but some sudden and vncertaine flash, quickly appearing, and as quickly vanishing a­way againe, as is before declared. But as for the Spirit of Sanctification, and Regeneration, the Reprobates can ne­uer bee partakers of; this kinde of working of the Spirit is neuer found in them, it is onely proper and pecu­liar vnto the Chosen and Elect of God. They onely are regenerated, they onely are in Christ adopted: And they, and none but they, are sanctified by the [Page 405]Spirit of God. For the resolution of this doubt, let this suffice. It commeth next to bee considered of the true markes whereby this Spirit of Adop­tion may bee discerned and knowne, how the Elect may know this Spirit of Adoption to bee in them, and that witnesse and testimony that they feele in them, to bee the true testimony and witnesse of the Holy Ghost.

CHAP. XXXIIII.

THere needeth no long discourse, concerning these markes of this Spirit of doption, nor how it may be knowne to be in vs, if wee haue once found our faith by the fruits and effects before shewed, to bee a true faith. For this is to be holden for a Maxime or Principle in Christian Religion, that none can haue this true faith, without the inward working of this Spirit of Adoption. Hee is the giuer and effecter thereof. [Page 406]And therefore when thou hast found thy faith to bee such that is true and liuely, as I haue said, thou maist safely assure thy selfe, that thou hast this Spirit of Adoption, whereby thou art sealed vnto the day of Redemption, Ephes. 4 30. and glorious manifestation of the sons of God.

Quest. But here thou wilt obiect and say, To what purpose is this? the Spirit hath a testimony and witnesse also; and seeing that hypocrites may flatter themselues in vncertaine hope, how shall I know, whether the testimony in my selfe be from this Spirit of Adop­tion, or no?

Answ. Thy question is well moued, and I will, by the help and assistance of this same Spirit of God, do what I can to satissie thee herein. 1 First, thou must know, that this Spirit being found in thee by thy faith, shewing it selfe so liuely and effectuall, and withall, if thou findest any such witnesse of thine election, as hath beene before rouched, thou art then to assure thy selfe, that it is the witnesse of none other but of the [Page 407]Spirit of God. For as this Spirit hauing once taken possession in vs, cannot bee idle and vnfruitfull, but is alwaies working in some measure more or lesse: So neither will Satan seeke by such godly motions to deceiue those that are truely regenerate, as hee doth the Hypocrites and Reprobates; but taketh a farre contrary course, that is, as much as in him lyeth, or that hee can or may, to rebate and lessen such good motions, and to falsifie this vn­doubted and certaine witnesse in them, because hee seeth them to bee truth in deed: Otherwise hee should rather confirme then hinder the Saints of God, which is a thing cleane contra­ry and against his nature: for he is a a lyer, and the father of lies: Ioh. 8.44. And can­not abide to speake the truth, except it bee to his owne aduantage. He is a common, ancient, and a professed ene­my of the Elect and Chosen of God, alwaies greedily seeking and gaping after their destruction. And therefore it is in meere compulsion, and contra­ry to his intent and desire, if at any [Page 408]time he bee supposed to doe any good. Now then, when thou hast found thy faith, and thereby also the presence of the Spirit, it must needs follow, that the witnesse that thou feelest within thee, witnessing vnto thy soule, must of necessitie bee the witnesse of this Spirit of Adop­tion.

2 Secondly, thou maist know and discerne it, if thou dost but well con­sider and view it in it selfe, as it is be­fore described, where it is said to bee that same print and impression of the Image of God in our hearts and soules, that was marred and defaced so great­ly by the fali of Adam. This Image or impression is easily knowne and discer­ned, from the counterfeit and outward shew of hypocrites, whose sanctity and deuotion is onely outward. Glori­ous indeed they appeare in the out­ward shew, like painted Sepulchres, but if they looke inwardly vnto the heart, there is nothing to bee found but rottennesse and corruption. So that it may easily bee there seene, that [Page 409]the ruines of old Adam are not yet againe repaired in them. Look therefore (I would aduise thee) not vnto the outward appearance, bee it neuer so glorious and goodly, but looke into thy soule the inward part, and looke so neere as thou canst into euery corner thereof, and see if thou canst finde the rubbish of Adams fall to bee in some sort swept and cast out, and the image of GOD in holi­nesse and righteousnesse, to bee in some measure renewed and imprinted againe vpon thee: Which if thou canst see and perceiue, then assure thy selfe, that this Testimony is in deede the vndoubted and infallible Wunesse and Testimony of this Spirit of Adoption.

3 Thirdly, thou maist know and dis­cerne it, by the constancie and certainety of the testimony that it giueth: For it is not like the wauering & vnstedfast flash of hypocrites, which think mar­uellous well of themselues, slattering and perswading themselues for a time in a blind conceit, that they are [Page 410]in the number of GODS Elect, but cannot grow indeed to any continuall or certaine resolution therein. But this Spirit, if it haue liberty to speake, and be attentiuely hearkened vnto, yeeldeth forth a full, and a settled perswasion of the truth of our Election in Christ, I say, if it haue liberty to speake, and be at­tentiuely heard; for that it oftentimes falleth out with the faithfull, that though they haue this certaine Wit­nesse within them, yet the Flesh some­time getting the head and mastry ouer the Spirit in them, will not suffer it to speake so plainely as it would. And they also, being thereupon trou­bled with this frailty which they finde in themselues, do often fall into ma­ny wauering and doubting thoughts, while they do not listen attentiuely vn­to this witnesse of the Spirit, that now seemeth to speake more coldly, and with a lower, and lesse audible voice vnto their soules, then heretofore. For certaine it is, that though the Spirit doth alwaies witnesse, and gi­ueth also a most certaine and constant [Page 411]Witnesse, for it is the Spirit of Truth; yet it is not alwaies in the like measure, to the discerning of our soules, but sometime more euidently, and sometime lesse; yea, and that sometime also so obscurely, as that the children of God, whiles they are too much bu­sied otherwaies, in hearkening vnto the suggestions of Satan, the World, and the Flesh, they doe seeme, as though they heard it not at all. Wherefore, if thou hast once felt and found this testimony of the Spirit in thee, let it suffice thee, and be there­with content, his testimony once gi­uen, is of great force, for that (as I haue said) hee cannot lye: Therefore I say, if at any time it hath witnessed the same vnto thee, seale it vp for a most certaine truth: For the Spirit of God, which leadeth vs to all truth, speaketh nothing but Truth, hath spoken it. And although now it seeme to waxe so cold, in giuing euidence, yet if it doe but whisper; nay, if it doe (as you would say) but breathe within thee, that is, giue neuer so [Page 412]secret and small a Testimony, yet doe not thou misdoubt it, for euen this is as sure as a thousand other clamorous and lowd witnesses, to confirme the truth of thine Election. And bee fur­ther assured of this, that thou canst not in any wise reiect this testimonie, though it seeme in thine eyes, but simple and slender, without excee­ding iniury offered vnto the Spirit of Truth.

4 Fourthly, in the manner also of the effecting this certaine Witnesse and Testimonie, thou maist discerne it to bee the testimonie of this Spirit of Re­generation and Adoption: for it is whol­ly and fully in the Death and Passion of Christ, euen by by assuring thy soule and conscience, that Christ, with all his benefits, is thine, and that in and through him, and him alone, thou art become the adopted Childe of God, and heire of euerlasting glorie. Now whereas by thy question moued, thou seemest to doubt of the truth of this testimony, whether it bee of the Holy Ghost, or not: I answer further, Is it any thing [Page 413]likely, that Satan would euer per­swade any man of this assurance of such incomparable benefits, as Christ by his Death hath purchased for his Elect? Would he euer perswade men, that in Christ we are made the adopted Children of God? No, I assure you that is farre from Satans purpose: he knoweth that this kinde of doctrine serueth not to aduance, but vtterly to ouerthrow his kingdome; and therefore laboureth, what he may, to suppresse the publike preaching of the Gospell, that this kind of doc­trine should bee hid from the know­ledge of men; so farre is he off from furthering of the inward application of the same, vnto the comfort of our soules, wherein the vertue of Christ his death consisteth. Therefore if at any time the hypocrites do flatter and per­swade themselues in their election, it is not wholly, alone and principally in Christ, & from his death & Passion, that this perswasion ariseth, but vpon some other good liking & cockering affecti­on, that they haue vnto their fayned [Page 414]and hypocriticall deuotion, while they take such slight and slender tryall and examination of themselues.

5 Finally, this Witnesse may bee knowne, by two notable and excellent effects attendant and waiting vpon the same: First, that the Spirit doth hereby shead abroad in our hearts, Rom. 5.5. the loue of God towards vs in Christ Ie­sus; for it maketh vs to haue a certaine sense and feeling of the loue and fauour of God towards vs. Secondly, vpon this followeth another effect, and that is, that vpon this sense of loue, and sheading of his tender mercy in our hearts, to the taste and feeling of our soules, it causeth vs withall to cry and call vpon him, by the name of Father; for now when wee thus feele his loue and mercy, whether wee cast our eyes downeward, vpon our selues, or vpward, vpon the face of God in Christ, wee see and behold him still, as a gra­cious, louing, mercifull, and com­passionate Father, reconciled to vs by and through Christ, and our selues to bee his adopted sons and children, [Page 415]whom hee in his eternall purpose, in grace and mercy, hath selected and or­dained vnto life, and that by and through the same our Sauiour Iesus Christ, his deare Sonne. Hitherto of the witnesse of the Spirit. Let vs now come to the outward fruits of our Regeneration.

CHAP. XXXV.

HYpocrites aswell as the Regenerate, haue in outward shew, many good deeds, wherby they gaine to themselues no small praise and commendation of deuotion and holinesse, as appeareth by the sect of the Pharises. And therefore it seemeth, that in this reason, brought of the outward fruits of Regeneration, and in this argument of their election, the faithfull may conclude amisse. To this I answer no, in no wise. For not­withstanding this likelyhood bewixt their workes, yet there are vndoubted [Page 416]differences, whereby the man truely renewed and regenerate, doth and may discerne his deeds from those of hypo­crites. For further and better proofe whereof, it is well to be obserued, that there are three things, wherein the faith­full man may make and put a difference betwixt those good workes which pro­ceede from himselfe, and those that are found in hypocrites. 1. the matter. 2. the forme and manner of them. And 3. the end wherunto they are directed.

First, concerning the matter, although not all, yet many of their workes by it are distinguished. For the good workes of the man regenerate, doe fetch their ground and warrant from the Word of God, and are such deedes and actions as God hath commanded: But the workes of hypocrites, contrary wise, are such, for the most part, as are inuented and deui­sed by men, hauing no ground nor war­rant for them in the Scriptures. Of the which sort are very many in Popery, namely, their diriges, trentals, masses, pil­grimages, shrifts, superstitious fastings and a great number moe of the same [Page 417]kinde, which are all the doctrines of men, and not of God: And therefore vtterly disliked or rather condemned in the sight of God. So that although the authors and inuentors hereof flattering themselues in their blindnesse, were perswaded, that they did heerein a good worke, in obtruding these and such like vpon the blinde and ignorant people: And the people also were in like man­ner perswaded in yeelding obedience in this behalfe, yet both the sorts of these men are for their doings condem­ned in the sight of God, for that their a­ctions in all respects are found and pro­ued to be contrary to his holy will con­tained in his Word.

It may be that for the matter of some of their works, the hypocrites can often fetch their warrant from God himselfe, and that they are such in respect of matter, as God himselfe in his Word hath commanded, as namely, almes-gi­uing, prarer and fasting, and yet in the forme and manner of working herein, they are found alwayes to differ from the faithfull: and therefore the man re­generate, [Page 418]although he cannot finde this difference betwixt their workes in re­spect of the matter, yet no doubt, hee shall and may very well finde it, in re­spect of the manner. And this will plainely appeare in this; that alwayes in the doings and actions of good and true Christians, there are three things necessarily required. 1 Heb. 11.6. First, faith, and that true faith indeede, for without this faith it is impossible to please God, and vnlesse our actions proceede from this faith, Rom. 14.23. they are sinne, for whatsoeuer is not of faith, is sinne. Of this faith I meane not now to make any large discourse, for that I haue treated thereof before, and shewed the markes whereby it may be knowne, and therefore hold my selfe contented concerning my present pur­pose at this time, for a difference betwixt these two estates of men, the true Chri­stian and the Hypocrite, to affirme that the faithfull and true Christian hath in him this setled perswasion touching his workes, that although they be but small and slender, and farre vnanswerable to his duty, being so vnperfect, and such [Page 419]as can deserue nothing at the hands of God: yet that in and through Christ, and for his sake, God will accept them for good at his hands, and that not for any worthinesse of himselfe, but for the worthinesse of Iesus Christ. Out of this faith there spring two other principall branches amongst others, which the true Christian sheweth forth in the manner of his actions and doings in Christ, namely, humility and loue. 1 Hu­mility, in that hee alwayes is ready to a­base himselfe, vtterly abandoneth all trust and confidence in his workes, and willingly confesseth, according to the counsell of our Sauiour Christ, that when he hath done all that hee can, yet he is not simply a seruant, Luk. 17.10. but an vnpro­fitable seruant. Loue, both towards God and also towards his neighbour: 2 For faith must worke by loue. If loue then, whereby our works are to be seasoned, be wanting, then all our deeds, be they neuer so glorious, neuer so many, nay, if they were a thousand more, yet are they indeed nothing. Now if we look into the workes of the hypocrites, and [Page 420]try them thorowly, we shall finde, that in the manner of the working, they are farre behind, and come short of the do­ings of the faithfull: For by way of re­trogradation, that is, beginning to try them by the last poynt, and so ascen­ding vpward, we shall easily finde, that this true loue is not in them, but a loue onely of themselues and their owne glo­ry: they are vtterly voyd of humility, nay, they are rather to bee sayd to bee puffed vp with pride, partly, in that they are ready alwayes so to brag and vaunt themselues and their works, and partly, in that they contemne & despise others in comparison of thēselues. And this true faith they cannot be iustly said to haue, for that they repose their confidence in their own workes and merits, and so leaue the trust & confidence w ^ch they ought to haue in Christ: and thus according to the saying of the Prophet, Ier. 2.13. They forsake the fountain of liuing waters, to dig thē pits, euen broken pits that can hold no water.

As in the manner there is a manifest difference to bee found betwixt the workes of the faithfull, and the workes [Page 421]of the hypocrites: So in the end also whereunto their workes are referred, the one may bee easily discerned from the other. For the faithful man maketh these to be the end and drift of his good workes: 1. And principally the glory of God. 2. The good and benefit of the Church of Christ. And 3. the declarati­on and performance of his Christian duty otherwise. But with the hypocrite it is not so. For hee, in his good working, either seeketh thereby to get and pur­chase himselfe a name of holinesse a­mongst men, as we may read Mat. 6. doing all to bee seene of men, Or else, to hide and conceale other enormous & filthy corruptions, that would happily breake out, to the great shame of themselues, and no little offence to others; as did the Pharises, Mat. 23. Mat. 23.14. & 23. which vnder the colour of long prayers, are noted iust­ly by our Sauiour Iesus Christ, to de­uoure widowes houses, and vnder the co­lour of tything a litle mint, and annise, and cummin, and being too too scrupulous and curious in matters of small impor­tance, did leaue the weighty matters of the [Page 422]Law, as Iudgement, and Mercy, and Fi­delity, and thus went sheere away with iniustice and violation of the Law of God. So that these three things in workes being then duely considered, we may plainely see, that it is a thing of no difficulty, for the person regenerate, to make a true difference betwixt him­selfe and an hypocrite, and betwixt his owne workes and the workes of an hypo­crite. And so in himselfe he may be as­sured, that if his workes bee done in faith, in humility and loue, and to those good and godly ends, as I haue declared, how neere so euer they appeare to the workes of hypocrites in matter, yet dif­fering so farre from them in manner, they are doubtlesse the true fruits of the Spirit of sanctification, and therfore him­selfe also vndoubtedly to bee in the tale and number of Gods adopted Children.

CHAP. XXXVI.

HItherto we haue shewed how the man regenerate may be assured of his adoption: now wee are come to the other obiection, which was, that the righteous man and regenerate may fall againe; and therefore that all this which hath beene sayd, is not to any purpose or effect, for that hee is not assured of his continuance and perseuerance vnto the end.

To this I answer, that this doctrine thus vrging the finall fall of the faithful, is indeede as farre from the truth, as truth it selfe is said to be from falshood. For what a dangerous point of doctrin is it (that I speake no hardlier) that any man should once thinke, that they which are once renewed and regenerate by the Spirit of sanctification, can after­ward relapse and fall away without reco­uery? This doctrine I may very well cal dangerous, because it is a doctrin first [Page 424]broached by Satan himselfe, the author of all mischiefe, & therefore very preiu­diciall vnto mans saluation, and not in any hand to be of vs receiued, or harke­ned vnto: yea, which is more, it is found to be very iniurious, euen to all the per­sons in the Deity, in that their eternall decree is thereby, as far as Satan can pre­uaile, falsified & made frustrate & voyd. Nay, this rather ought to be written and registred for an vndoubted and euerla­sting truth in the heart, & vpon the ta­bles of euery faithful & Christian soule, that they that are once thorowly and ef­fectually called & regenerate, can neuer fall away for euer, but shall & must conti­nue & perseuer vnto the end: Once rege­nerate & in the state of grace, and euer so, whatsoeuer Satan & thy sinful flesh can deuise & practise against thee. My reasōs to proue this my Assertiō, are as follow.

The first reason is brought from the certainty and immutability of the decree of Gods electiō. 1. Reason. For this decree cannot, by a­ny means which Satan can deuise, be al­tered and changed. For they that are pre­destinate vnto life, shall neuer be condē ­ned. [Page 425]And contrariwise, they that are or­dained vnto death, shal (out of doubt) be neuer saued. The reason is, because that God, who is the Author of this Decree, doth neuer alter or change, & therefore his decree & purpose cannot be altered or changed. If it were so, that his coun­sels could bee changed in this poynt, these inconueniences would then follow, that either God could not performe what he had decreed and determined: or else, that in continuance of time, the same de­crees may be bettered & amended. Both which are far from the nature of God, either not to be able to performe his will, or not to see, euen at first and before all times, what is agreeable to his own Na­ture and most behoouefull for his own Glory: This is most certaine, and of all the faithfull to bee receiued as an vn­doubted verity, that as God hath beene most wise and prudent before all begin­nings, in his counsels and decrees: So he is and shall continue most powerfull, euen for all eternity, in performing and effecting of the same. Wherfore, since the election of euery one of Gods faith­full [Page 426]Children is a thing so certaine, and so immutable, that it can neuer change; And since it is also prooued, that euery one of the Elect, in his due time, may assure himselfe that he is elect, it also fol­loweth of necessity, that he may in like sort assure himselfe of his continuance and perseuerance vnto the end. Nay, I adde further, that hee ought to doe no lesse, because that otherwise hee shall make God to be variable and vncertaine in his decrees and purposes, as one wanting either wisdome sufficient, be­fore-hand to decree and purpose, or power in time appoynted to performe his will, in whom the Scripture hath taught vs to account both these, name­ly, his wisdome and power, and also all o­ther his essentiall properties, to bee in the highest degree of all perfection, yea, beyond all measure and account.

The second reason is brought from the motiue cause of this election, 2 Reason. whol­ly and alone in Gods loue, and in his glory. For because of himselfe hee loued vs, therefore he elected vs, and because he would in this sort be glorified in vs, [Page 427]he so decreed of vs. The causes are du­rable, continuall, and subiect to no change: and how can then our election cease to be perpetuall? Gods loue is limi­ted with no time: but whom he loueth, he loueth with an euerlasting loue. And when thinke you shall that time be e­uer found, wherein God will not bee most carefull to performe that which he in wisdome findeth to bee most conueni­ent and behoouefull for his owne glory? So that as sure as God can neuer cease to loue, and neuer leaue to further his owne glory and honor: so sure also and certain it is, that they that are elect, shall neuer cease to be elect for euer.

The third argument is brought from the care of Christ, 3 Reason. vnto whom wee are by an effectuall vocation knit and ioy­ned. For he loseth none of those whom his Father giueth him: Ioh. 17.12. Ioh. 10.28. neither shall any be euer able to take them out of his hands. Seeing now that all the Elect are giuen vnto him (for all that by a true and liuely faith are ingraffed in him, are also his, of which sort in time are all and euery the Elect and Chosen of [Page 428]God) and seeing also, that he so keepeth and preserueth them, that hee loseth none, neither shall any bee euer able to take them from him, how can it euer be, that they which are once in Christ, should euer fall, I meane finally fall a­way without recouery? Neither let any man take exception against this mine assertion, because of Iudas the Traytor, for that it followeth, Ioh. 17.12. But that son of per­dition: For this was not said, because Iu­das was elected in Gods decree vnto e­ternall life: But Christ did therefore call him his, because he had entertained him, & receiued him into the number of the Apostles, appoynted him to preach the Gospell, to heale diseases and to cast out deuils in the name of Christ, as hee had done the other Apostles. And in this and none other respect it is, that Christ nameth him one of his: but otherwise he calleth him the sonne of perdition. And elsewhere Christ sheweth plainely, that the same Iudas, in Gods eternall decree, was not elect at all. Ioh. 13.18. I speake not of you all (saith Christ) I know whom I haue cho­sen: but it is, that the Scripture might bee [Page 429]fulsilled. Hee that eateth bread with mee, hath lift vp his heele against me. In which words, Christ maketh a plaine distincti­on, betwixt Iudas, and those that hee had chosen and elected vnto life.