A CHRISTIAN ENCHIRIDION: Wherein are briefly handled these three points following; 

1. That above all things in the world, man should be most careful of his salvation.  
2. That in this life a man be assured of his salvation.  
3. The way how, or means whereby a man may come to be assured of his salvation.    
By THOMAS HOWE'S Preacher of the word at Kings-Linne in Norfolk.  Bernard. in Cantic. 
Ea prius ampliusque curanda, quae sunt viciniora saluti.  
Printed by C. L. And are to be sold by WILLIAM WELBIE in Paul's Church yard at the sign of the Swan. 1615.   

❧ To the right Worsh. M. Doct. BRANTHWAIT, Master of Goneuill and Caius College in Cambridge: And to the Fellows and Students in the same: Grace, mercy, peace, and abundance of all blessings accompanying salvation.  
SIR, It pleased God by his providence to draw me to preach at Stepney nigh London in Easter term 1613. where Sir Anthony Cope being one of my auditors, a man to whom I was unknown, after the ending of that business sent for me, and entreated that I would enlarge the two last points of this tractate, being part of my sermon at that time, and to send them unto him; which at my return I speedily undertook: and having added as herein is expressed, I endeavoured two several times to have communicated them unto him, but I failed of my purpose, and he stood disappointed of my labours. Now as I am informed, he is gone the way of all flesh: a man in his life time well commended for his piety and zeal, with whom I am not willing to bury that which he for his private comfort desired, but to commend it to the Church, leaving the blessing of it to him that is the God of all grace and father of all mercies. And for that it hath pleased God of his great mercy to make me both scholar and fellow of your College, where through the Lord's goodness I obtained that small portion of learning I have: And in as much as since that time I have found you very kind and willing to yield such favours unto me in preferring such as I desired, I have always, and now must ingeniously confess, that I stand in these respects greatly obliged unto you; and not having wherewith to make any recompense for so great benefit, I have presumed to offer unto your judicious view this poor Tractate, and to publish it under your protection, as a testimony of my thankful heart; humbly praying you to accept these my first fruits with that affection with which I commend them. And thus commending you to him that is able to keep you that you fall not, and to present you faultless before the presence of his glory with joy, I humbly take my leave.  
Kings-Lynne in Norfolk: Septemb. 29. 1615. Your Worships to be 
 commanded, 
 THOMAS HOWE'S.   

¶ A friendly provocation to the Author of this work, that he would publish it.  
SIR, as my leisure would permit, I have perused your Enchiridion: The subject is divine, and considering our saviours precept, Matth. 6.33. the work is seasonable; why should you then suppress it? Say not, the method is preposterous, the best affected look more to the truth delivered, than manner of delivery: Or that it is too plain, where men only desire, that that which is shut, may be opened; what good doth the golden key, if it will not open? or what hurt doth the wooden key, if it do open? Or that it ever stood with your nature to be more obscure: the laws of God and nature say, we are not our own, but what we are, we are it to God and to his Church. Should I then in way of approbation speak of the author? I must say as Seneca, non quis, sed quid: or of the work, because privy to myself how insufficient all my sufficiency is, no more but this; vino vendibili suspensa haedera, nihil est opus. And for yourself, let Momus mutter; and such as never learned to speak well, speak what themselves are wont; I will conclude with that of Persius, 
Non si quid turbida Roma, 
Persius' l. 1. satire. 1.   
Elevet accedas, examenue improbum in illa,  
Castiget trutina, nec te quaesineris extra.   
Your loving Friend, 
 JOHN man..   

¶ Another letter to the Author.  
MY reverend and beloved friend, I have perused this your necessary and comfortable treatise: And if I might be bold to say what I conceive thereof, you have herein made chose of the best part, which as most willingly you would impart unto others, so shall it never be taken from yourself: It is such a gracious point, being rightly thought of, as will easily afford unto any of God's children all content, though it comes alone: it is that which we are borne for, and die unto: howsoever there be many, which are ready to go out of the world, before they either know, or are once desirous to learn to what end they came into the world. Some such as these may by God's providence light upon this, and finding by God's mercy, the comfortable fruit thereof, may bless his sacred Majesty for you, and for this Christian pains of yours, so happily undertaken for the further building up, and settled comfort of his Saints. And thus humbly praying, that the Church of God may receive as great a benefit in reading this heavenly direction, as upon my knowledge, you often wished, & aimed at in the publishing it, I take my leave, and hearty commend you and it to the gracious providence of God all-sufficient in Christ jesus.  
Yours in the Lord ever assured, 
 THOMAS HARES.   

The contents and order of this Treatise.  

The first principal point; viz.  
THat above all things in the world, man should be most careful of his salvation: is set down, pag. 1. 2. 3.  
In this carefulness, that the event may fall out to have success; it is necessary that the right way be discerned & made choice of, to walk in it: pag. 4.  
In walking the right way, 2. things are to be practised: 1. That we use all means of goodness, not one but all, not neglecting the means of our salvation, pag. 5. 6.  
2. That we use this world, and all things therein, as though we used them not, pag. 7. 8. 9  
That our care and desire of salvation be not weakened, and so we faint in the midway, 3. things there are we must take heed of. 

1. That we turn not back again. pag. 10.  
2. That we turn neither to the right hand nor to the left. pag. 12.  
3. That we stand not still in the way, but go forward. pag. 13. 14. 15.    
To set an edge upon our desires, and make men lust after the life, that endureth for ever, there is commended a twofold consideration. pag. 16. 

1. The former respecting man's misery and woeful estate by nature. pag. 17. 18.  
2. The other respecting that happiness, which shallbe enjoyed in the world to come. pag. 19    
Concerning this happiness, the time of enjoying it, is not all wholly at once, but 1. begun at the day of our separation. pag. 20. 2. Consummate and perfected at the last day of judgement. pag. 21.  
The greatness of this blessing amplified. pag. 22. 23. 24.  
The wonderful madness of the world in over lightly valuing it, bewailed. pag. 25. 26. 27.  
To know whether, as it becometh Christians, this care of our salvation above all things in the world possesseth our hearts, yea or no, respect must be had to those worthy fruits, which through the whole course of a man's life in that case will manifest themselves. p. 28.  
Of such worthy fruits there are expressly mentioned in number, p. 29. 

1. A moderation of the eager cares of this life. p. 29.  
2. A making of the mind to rest content with any present condition. p. 30.  
3. A strengthening of the heart in the enduring of chastisements & corrections. p. 31.  
4. A denial of a man's own self. p. 32. 33. 34.     

The second principal point; viz.  
The Protestants position, and doctrine of the reformed churches, agreeable to the word of God is; That a man mry be assured of his salvation p. 35.  
What manner of assurance this is, how shaken it may be with many difficulties, yet an assurance: That faith is the guide of it, and that it is either greater or less, according as our faith is either greater or less. p. 36.  
Against the doctrine of popery, see this assurance freed from the imputation of vain presumption. p. 39  
Both by Testimonies and Phrases, or the manner of speaking in the word of God, it is proved at large, that a man may be assured of his salvation, a pag. 40. ad pag. 48.  
The popish assertion disabled, their outcry answered, and the same our assurance showed to be, (if presumption) certainly not damnable, but a commendable presumption. p. 48.  
Dangerous temptations tending to the overthrow of this our assurance, there are especially two: The one suggested by Satan; the other proceeding from our own corruption. p. 50.  
The former temptation proceeding from Satan, what it is, and how it may be repelled. p. 51.  
The other temptation proceeding from our own corruption, how it stands, and how it may be repelled. p. 53. ad 66.   

The third principal point; viz.  
How a man may come to be assured of his salvation in Christ. p. 66.  
By signs and testimonies in himself a man may be assured of his own salvation. p. 66  
These testimonies in ourselves are two: viz. The testimony of 1. God's spirit. 2. our spirit. p. 66.  
That the testimony which the spirit of God giveth is true and infallible, is proved two ways.  
First, from this that all the conditions required in a true witness, as 1. knowledge, 2. truth, 3. faithfulness, do therein concur and meet together, in the highest degree. p. 67.  
Secondly, the same is also proved from the end of the holy Ghosts coming into the hearts of the children of God. p. 68  
How the spirit of God giveth testimony, and therein are these three points. p. 68 

1. That he doth testify in the heart and conscience of every believer that he is the son of God. p. 69.  
2. That the spirit of God doth not only give this bare testimony, but further also doth fully persuade us hereof, as being a thing most certain and without question. p. 70.  
3. That more than so, he further also confirmeth the same unto the children of God, in regard whereof the spirit is sometimes termed a seal, sometimes an earnest. p. 77.    
Touching the testimony of God's spirit, three questions are moved. p. 79. 

1. Whether a man may be assured he hath God's spirit. p. 79.  
2. How a man may discern between the illusion of the devil, and the testimony of the spirit of God. p. 84.  
3. By what means the spirit of God giveth a particular testimony in a man's own conscience of his adoption. p. 95.    
Concerning the means whereby the spirit of God giveth a particular testimony in a man's own conscience of his adoption, they are three: 

1. The word of God. p. 96.  
2. The Sacraments. p. 105.  
3. The fruits of the spirit. p. 109.   Thus far concerning the testimony of the spirit of God, and how there by a man may be assured of his salvation.  
The other testimony, viz. of our own spirit followeth. p. 116.  
The testimony of our spirit is the testimony of the heart and conscience purified and sanctified in the blood of Christ. p. 116.  
Now this heart of ours testifieth two ways, partly by inward tokens in itself, partly by outward fruits. p. 116.  
Inward tokens what they are is declared, and also that they be of two sorts, viz. either as they respect, 1. Our sins past, present, to come: 2. God's mercies in Christ. p. 116.  
I. And first in respect of sins past, a godly sorrow for sin is declared to be such an inward token. p. 116. And it is further showed that the same diversly bewrays itself. p. 117.  
In feeling of this godly sorrow for sin, two things are to be remembered. p. 120.  
Sorrow for sin, 1. Legal and worldly. 2. evangelical and godly: and both these distinguished. p. 121. 122. 123.  
Signs by which this godly sorrow may be discerned. p. 123. 124. 125.  
The danger of wanting this godly sorrow, & on the contrary the profit of having it, as also what an acceptable thing it is to almighty God. p. 126. 127.  
Helps of getting this holy affection of sorrow into our hearts, are numbered six. p. 128. to p. 136.  
II. In respect of sins present. The combat between the flesh and the spirit is declared to be a second inward token: for the better understanding whereof four points are handled. p. 137.  
1. The first is concerning the parties between whom the combat is, viz. the flesh and the spirit. p. 137. What these two words, Flesh and Spirit do signify. p. 138. 139.  
The spirit so signifying, is showed to have certain observable properties, of which are expressly mentioned five. p. 139. 140. 141  
Concerning the operation of the spirit in this sense understood, three things are to be known, set down, p. 142.  
2. The second point handled in this combat between the flesh and the spirit, is the means whereby this combat is made, viz. by the means of a twofold concupiscence. p. 143.  
3. The third point is the cause of this combat, which is the contrarictie of the flesh and the spirit. p. 144.  
The fourth point is, that this combat shows itself in all the actions of men regenerate. p. 145.  
Here be inserted 2. great conflicts. 1. between faith and reason. 2. hope and despair. p. 148.  
But in the midst of this combat and fight is declared how the Christian may gather to himself sound comfort and certain assurance, and that four manner of ways, p. 135. etc. whereupon ariseth this conclusion, that who doth not so fight, is none of Christ's soldier. p. 153. 154. 155. 156.  
III. In respect of sin to come: A care to prevent sin, is showed to be an inward token, by the which our spirit testifieth the same assurance. p. 157.  
This care to prevent sin is maintained in the practice of these three things, 1. watchfulness: 2. Sobriety: 3. Prayer. p. 158. 

1. Concerning such manner of watchfulness. p. 158. That this watchfulness standeth in two points: and which they be. p. 159. as also the means to make men watchful, which are four in number. p. 160.  
2. Concerning sobriety, it standeth in things outward and inward. p. 162.    
In the inward gifts of the mind, and so it teacheth a man, 1. To know himself: 2. Not to despise another. p. 162.  
Touching the knowledge of a man's self, two things are taught. p. 162. 163.  
Touching the not despising of others. See p. 163.  
Again, sobriety in outward things, is a moderator in outward things, as may appear in things concerning a man's calling, p. 164. estate, 165. pleasures and delights, p. 166. and last of all concerning things indifferent. p. 166.  
The practice of sobriety as it is a moderator in outward things, is showed to be a fruit of our redemption, and consequently the neglect thereof in these our days so much the more lamentable. p. 167. 

3. Concerning prayer, the practice whereof is a third means to maintain a care to prevent sin. see p. 169.    
Inward tokens in respect of God's mercies in Christ, are especially two: 1. a spiritual hungering after Christ: 2. our special valueing and loving of Christ above all things. p. 171. 

1. Concerning our spiritual hungering after Christ, is showed, what it is: and the same seconded with inducements and motives thereunto. p. 171.    
Means to be used for the obtaining of this spiritual appetite, are numbered five. p. 175 

2. Concerning our valuing and loving of Christ above all things, followeth. p. 188.    
Signs by the which a man may come to discern this special valuing and loving of Christ above all things, are in number six. p. 193. 

1. The first sign is love to the members of Christ: The benefits of this love are two.    
The undoubted signs of Christian charity are two: 1. Giving to those that want. 2. Forgiving those that offend.  
Hereunto that a man deceive not himself in his love unto his brethren are added three rules for trial. p. 195. 

2. The second sign is love to the Ministers of Christ. p. 198.  
3. The third sign is the keeping of God's commandments. p. 203.  
4. The fourth sign is to hate all things whereby God is openly dishonoured. p. 205.  
5. The fift sign is willingly to be drawn into the field for the defence of his Majesty. p. 206.  
6. The last sign is to have an earnest desire that Christ should come to judgement. p. 207.    
Thus far concerning inward tokens by the which our spirit witnesseth to us the assurance of our salvation.  
Outward fruits be the last testimony of our spirit.  
Outward fruits, whereby our spirit witnesseth the assurance of our salvation, are comprehended under the title of new obedience: whereof see pag. 212.  
That this assurance of our salvation proceedeth not from every kind of holiness or obedience, but only from that which is true: where see rehearsed a catalogue of holinesses, none of all which can assure a man of his salvation. p. 215.  
What this new obedience must be. pag. 217.  
That it may be rightly qualified, there are 3. things required. 1. That it be performed unto all God's precepts. 2. That it proceed from the whole man. 3. That it be perpetual. p. 218. etc.    

SECT. I. Our principal care to be saved.  
THERE is nothing in this present evil world, wherein we are strangers and pilgrims, (1. Chr. 29.15.) walking in it as it were in a wilderness, that we ought so to affect and desire, as to have our souls saved in the day of judgement. It is said, that when john Baptist first preached, Matth. 11.12. that the kingdom of heaven suffered violence, and the violent took it by force; that is, there was such forwardness and zeal in them that heard john preach, to procure themselves the kingdom of heaven, that they strove most earnestly to get in. And this affection our Saviour requireth, when he saith, Luk. 13.24. Srive to enter in at the strait gate. Some men set their affections upon honours, and will put their lives in their hands to obtain them, as did Absolom, and his brother Adoniah. And some men hunt after pleasures, and the fulfilling of their beastly lusts most eagerly: So the drunkard riseth early to follow drunkenness, Isa. 5.11. So the unclean person goeth to the whore-house in the twilight, in the evening, when the night gins to be black and dark, Prou. 7.9. So there is one alone, and there is not a second, which hath neither son nor brother, yet there is no end of all his travel; neither can his eye be satisfied with riches, neither doth he think, for whom do I travel and defraud my soul of pleasure? Eccles. 4.8. If these men take such pains, and are carried with so violent a stream to effect their carnal desires; how ought we to enforce our affections to wait with jacob, Gen. 49.18. for the salvation of the Lord; and to desire with David, Psal. 35.3. that God would say unto us, that he is our salvation? The looking of Daniel out of the captivity of Babylon towards jerusalem, Dan. 6.10. may admonish us, that we being set in this world, as in the captivity of Babel, should cast our eyes toward the heavenly jerusalem. Paradise is our country, which Adam lost by transgression, and we are here as men banished: if we have the natural affection which every man ought to have to his own country, then let us look for the city having a foundation, Heb. 11.10. whose builder and maker is God. David the man after Gods own heart, swore unto the Lord, and vowed unto the Almighty God of jacob, saying, Psal. 132.23. I will not enter into the tabernacle of my house, nor suffer my eyes to sleep, nor my eyelids to slumber, until I find out a place for the Lord, etc. In like manner let us make a solemn vow, that we will give no rest unto ourselves, nor be quiet in our minds, until we have gotten some comfortable assurance of that immortal and undefiled inheritance, which fadeth not away, but is reserved in heaven for us, 1. Pet. 1.4. If we lose the life of our body, we may find it again, Mat. 16.25. but the loss of the soul is irrecoverable, Luk. 16.26. He that hath ears to hear let him hear: Mat. 19.9. In going to our country, we must as the Israelites did, go through a wilderness wherein are many ways, but they may be reduced to two; Matth. 7.13.14. The one is the broad way, that leadeth to destruction; the other is the narrow way that leadeth unto life: and these may fitly be called the ways of life and of death, jer. 21.8. Now the first of these ways, is the right way, whereof David speaketh, Psal. 119.32. I will run the way of thy commandments. This way is called the old way, and the good way, wherein if we walk, we shall find rest for our souls, jer. 6.16. and every man of God ought to teach us this good and right way, 1. Sam. 12.23. for this way the Lord approveth, Psal. 1.6. being the way of the righteous. The other way, is the way of our own hearts, Eccles. 11.9. If we mind to come to paradise, we must leave this way, jer. 18.11. being the way of sinners, Psa. 1.1. which is the way of darkness, Prou. 2.13. And this way will lead us unto judgement, Eccl. 11.9. for the way of the wicked shall perish, Psal. 1.6. In walking in the right way, it behoveth us to practise two things.  
First, we must use all means of goodness: not one or two of the means, but every one of them in their places. For otherwise, if we refuse all of them, or any of them, it is a righteous judgement of God, that we should live and die in our sins. If a man say, he desireth heaven, and yet will never frequent sermons, nor good company, where he may be instructed, nor use any private or public exercises of religion, whereby he may be edified; he is no more to be regarded, than a sluggard, that pretendeth that he means to have a crop, and yet will neither plough nor fowe the ground, but when others are labouring, he is sleeping: as no man will ever look that the one should have a plentiful harvest of corn; so will no wise man believe, that he should obtain a plentiful crop, either of grace here, or of glory hereafter. For it is as possible for men to make stairs to climb up unto the sky, as for us without these means, to ascend unto heaven by any devise of our own framings. Therefore let us with great care and conscience hear the Gospel preached, frequent sermons, receive the holy Sacraments, perform all religious exercises, and resort to God's house; that as the poor cripple at the pool Bethesda waited for the moving of the water by the Angel, that his impotency might be cured, joh. 5.7. so ought we to wait for the first moving of the spiritual waters of life, that our spiritual impotency may be helped. For the ministery of the Gospel is the golden pipe, whereby and wherethrough, the water of life, all the sweetness of Christ, and all heavenly graces whatsoever, are derived unto us. Therefore if we desire to be saved, we may not neglect the means of salvation.  
And here two things are to be known. First, that the word of God is that light that shineth in darkness, to show us the way, and lighten our eyes to walk in the path that leadeth to life, 2. Pet. 1.19. Psal. 119.105. To the law and the testimony: if men speak not according to this word, it is because there is no light in them, Isa. 8.20. In stead of this light we have a false light, that is, the thought of our own hearts: now the thoughts of our own hearts are said to be the devils soldiers, and to war against the soul, 1. Pet. 2.11 they follow their captain, and we follow them, & in so doing, we may easily know whether we go. Secondly, that the guide gone before us is Christ jesus, upon whom we must look, and whom we are to follow, Hebr. 12.2. looking saith the spirit, unto jesus the author and finisher of our faith, who for the joy that was set before him, endured the cross, and despised the shame, and is set at the right hand of the throne of God. And as touching the holy Fathers, Prophets, and Martyrs, which through faith and patience inherit the promises, we are exhorted, Heb. 6.12. to be followers of them, as they were of God, 1. Cor. 11.1. In stead of these there be false guides, that is, the steps and ways of our forefathers, which we say we will follow, jer. 44.17. but God faith no, Ezech. 20.18. forbidding to walk in the ordinances of the fathers, and to observe their manners; and straightly charging to walk in his statutes, and to keep his judgements.  
The other thing to be practised of us in walking in the right way, is that we use this world and all things therein, as not abusing them, 1. Cor. 7.31. and herein we are to resemble a pilgrim, who so long as his staff is an help and stay for him in his journey, he is content to carry it in his hand, but so soon as it beginneth to trouble him, he casteth it away: So all God's Saints that are gone before us, in comparison of heavenly things, have contemned the worldly vanities: for no sooner were they made partakers of the gifts & graces of Gods holy spirit, & had but some little taste of the heavenly happiness, but presently they contemned the world, and the vanities thereof: they were ready to leave all, and to follow Christ, and even to lay down their lives for the profession of the Gospel. Abraham at God's commandment, left his own country, and contemned all the profits, pleasures, and preferments, which it might have yielded unto him, in comparison of the land of promise, though he dwelled there but as a stranger, and had little joy and comfort in it, but only as it was a type of the heavenly Canaan, Heb. 11.9.10. So Moses refused to be called the son of Pharaohs daughter, and chose rather to suffer adversity with the people of God, then to enjoy the pleasures of sin for a season, esteeming the rebuke of Christ, greater riches than the treasures of Egypt; for he had respect unto the recompense of the reward: Chap. 11.23.24. And if it were a sufficient reason to move jacob, Gen. 45.20. to neglect his stuff in the land of Canaan, because King Pharaoh promised him the best things of Egypt when he came into his kingdom, how much more should it be available to persuade us unto the contempt of these worldly and worthless vanities, seeing we have the assured promise of God himself, that we shall enjoy the best things of his heavenly kingdom, when we come unto him. But alas, these earthly things, (though they be small and contemptible) do hide these superexceeding joys of gods kingdom, from the eyes of those who spend their thoughts upon their worldly affairs. For as a small dish being held near the eyes, hideth from our sight a great mountain; so these earthly trifles being placed near our sight, do so shadow and overcloud these great and shining excellencies, that we cannot truly behold them, not rightly judge of their greatness: Therefore let us remove them further from us, and then they will seem small, and smally to be regarded, in comparison of the incomparable joys in heaven.  
Furthermore, that our care and desire after salvation be not weakened, and we faint in the mid way, we must beware of three points.  
First, that we turn not back again by offending of God, and transgressing his Commandments: for as in walking after his word in his fear, we go to God and everlasting life; so by sinning, in stead of going forward, we slip back and draw toward death: we cannot therefore turn back, but with danger to fall into everlasting perdition. Much like unto him, who flying from his enemies, that pursue him, in stead of saving himself in some town, turneth back towards them, and so putteth himself into their hands. We are not without many and mighty enemies, that pursue us, and labour to make us turn back by offending God, and these must we fight against, 1. Pet. 2.11. These enemies fight not against our goods, to rob us of them, nor against our bodies, to deprive them of life, but against our souls, to induce them to offend God, and so to draw them into everlasting damnation: An example in job, Cap. 1.1. who was a just man, etc. and so walked in the way to heaven: but Satan would withstand him, and therefore commenced war against his soul: he seems as if he would have fought against his goods, in causing them to be taken away, against his children, in procuring their death, and against his body in vexing it most cruelly; yet was it properly the soul, that he assaulted. job. 1.9.10.11. And he fought against it, seeking by outward tribulation to induce the same, by blaspheming to offend God. If we consider our own weakness to withstand our mighty enemies, it may breed some cause of fear in us; but as God in old time commanded joshua, cap. 1.9. that he should not fear the Canaanites, and assured him that he would be with him, and that by overcoming them, he would bring his people into the land of promise; so likewise let us give care unto God, that calleth us to this battle, with assurance that he will stand with us, and for us, to the end that courageously fight under his banner against our enemies, we may by his grace and power obtain perfect victory, and consequently the possession of our celestial country.  
Secondly, that we turn neither to the right hand, nor to the left. By those that turn to the right hand, we understand such as seem to keep God's commandments; yet, not to glorify him, but either to glorify themselves, or to merit. Prayer to God, alms, fasting, and other like works are commendable, and ordained of God, to the end by them to walk towards heaven; but such as do them, that they may be seen, and praised of men, do turn to the right hand, and deprive themselves of all reward in heaven, because they receive it upon earth aforehand, Math. 6.2.5.16. It is also astraying to the right hand, when having received gifts of speaking the tongues, of prophesying, of knowing all secrets, of faith, etc. 1. Cor. 13. the receivers do not use them in love. Such likewise, as in the old time among the jews, did observe the laws and ordinances of God, to the end to merit, did also stray to the right hand, and turned out of the way of salvation, Rom. 10.2. By those that turn to the left hand, we understand such as do think to come to heaven by the path of men's traditions, and services, or voluntary devotions, not commanded by God, Coloss. 2.21. as touch not, taste not, handle not, etc. And this Christ objected to the Scribes and Pharisees, Matth. 15.8.9. Therefore because God hath taught us the way wherein we should walk to heaven, let us beware we turn not either to the right hand, or to the left.  
Thirdly, that we stand not still in the way, but go forward, and fructify in good works: for such is the way to heaven, that he that goeth not forward, slideth backward. We nurse little children, to the end they may grow great, and wax strong; and it were a wonder to see a little child continue as little and weak as at the birth: even so if we, (who being members of the Church of Christ, and consequently entered into the path that leadeth to heaven, and daily do receive the food of God's word and sacraments) should not increase in faith, working by love, and amendment of life, it were great ingratitude and unexcusable obstinacy, which should not escape unpunished; to stand still in the way & not to go forward. The Apostle Paul although be had proceeded very far in this way, thought it not his duty to surcease, but the nearer he came to the mark, the more he striveth towards it, forgetting those things which be behind, Phil. 3.14.15. And thereupon inferreth, whosoever are perfect, let them be thus minded. Must those that are perfect be of this mind? how much more behoveth it us, who are but of small growth in comparison, to give all diligence, that we may increase and grow up in grace, 1. Thess. 4.1. being provoked also thereto by that exhortation of Saint Peter, grow in grace and in the knowledge of our Lord and Saviour jesus Christ, 2. Pet. 3.18.  
If we rest contented with a little quantity of faith, & never labour after increase, it is a shrewd presumption, that such a faith is false and counterfeit. For as soon as the seed of true faith is sown in us, and hath taken root, it sprowteth up until it come to full ripeness; in which respect Christ compareth it to a grain of mustard seed, which though it be one of the least seeds of the garden, yet it groweth to a great tree, Matth. 13.31.32. It is not possible that any, who have tasted of true faith, and of those inestimable benefits which it assureth us of, should content themselves with a small pittance, and never labour after more. For who is it that having tasted and eaten a little bit of some delicious meats, doth not with an hungering appetite desire more, till he be filled and satisfied? or who is it that having any weak title and assurance of some goodly inheritance, doth not earnestly desire, and use all good and lawful means, whereby his title may be strengthened, and his assurance confirmed? So if any have truly tasted of faith, and the excellent benefits that accompany it, (which are assurance of God's love, remission of sins, peace of conscience, and joy in the holy Ghost) they cannot content themselves with a little modicum, and never hunger after more: for can we imagine, that we have any final title or true assurance of those unspeakable joys of God's kingdom, if we never use means to confirm our title and strengthen our assurance? surely it is impossible.  
To conclude, Satan if he cannot make us worse, will labour to make us not to be better, nor to go forward in religion. Hast thou not more zeal now then thou hadst when the gospel was first brought thee? then fear, lest the spirit be much quenched: wherefore as Satan endeavoureth to make thee stand at a stay in christianity, so let the spirit of God in thee strive for the contrary, that he that is righteous, may be more righteous, Apoc. 22.11. For we may not be worse than the ground, which by the rain is made more fruitful; nor then the herbs, which by the sun are made more flourishing.  
Having thus far (Christian Reader) persuaded thee to desire above all things the kingdom of heaven, and the happiness of the life to come; now to quicken and to spur on thy affection, let me propound unto thee some grounds & motives wherewith we cannot but be whetted on, and have a sharp edge set on our desires. And albeit many things here might be delivered, yet I will only rest contented to have commended unto thee these two;  
First, man's misery, & secondly the happiness promised by the Lord in the Gospel. If neither of these can prevail with men, to make them lust after the life that endureth for ever, I must conclude they are no better then dead persons, whose end is to be burned in unquenchable fire.  
Touching man's misery, we are to consider that men naturally are the children of wrath, Eph. 2.3. under the curse and malediction of God, Galat. 3.10. subject to horrible vexation and terrors of conscience, Isa 57.20.21. like to the raging sea, that cannot rest: And all their life long they live in fear of death, and of such judgements as are forerunners of death, Heb. 2.14. Their prosperity, and adversity, their callings and their afflictions, are accursed, nothing maketh them better, but every thing a great deal worse, all being infected and poisoned unto them by their own sins, and Gods fearful vengeance upon the same. If they live, it is to the increase of their own damnation; if they die, they go to take present possession of eternal destruction; if they refuse to eat or drink for the preserving of life, they are murderers of themselves; if they do eat and drink, they are usurpers of that which is none of their own; if they come not to the word and sacraments, they are contemners of God's ordinances; if they do come, they are profaners of the same, and so shall be further hardened to their final perdition. In a word, unto them that are defiled, and unbelieving, is nothing pure, but even their minds and consciences are defiled, Tit. 1.15.  
Here the Apostle setteth out the miserable state of a wicked man thus; 1. he is one that is unclean, 2. an unbeliever, 3. one to whom nothing is pure, 4. his mind, 5. his conscience is polluted. In all which respects he is a most odious person, in whom is nothing but filthiness of flesh and spirit, 2. Cor. 7.1. the which the pure eyes of the Lord cannot abide, Abac. 1.13. If the wicked man be thus unclean, then hate his company; Psal. 119.115. the vile person is to be contemned, Psal. 15.4. come not near him, Psal. 26.4.5. touch him and thou wilt be defiled, he is filthy within and without, and with the Leper must be thrust out of the camp for fear of infection, Leuit. 13.14.  
And is not this a wretched case if then we consider our misery, and the woeful fruit of our sin, which hath debarred us from all comfort in heaven and earth, from God, or any of his creatures; and if we remember that sin hath wrapped us under condemnation; hath set God and his creatures, as hosts and armies against us; hath made nothing ours but hell and damnation; even the sole representation of this misery is sufficiently able to ravish a man with an insatiable desire to be freed from this grievous estate, and to be possessed of everlasting happiness.  
Touching the happiness, which shall be enjoyed in the world to come, it is such as the eye hath not seen, not the ear hath heard, nor ever entered into man's heart, 1. Cor. 2.9. If salomon's kingdom was so esteemed, because of the wisdom which was in Solomon, & of the same and renown that he had throughout all the world, and because of the good order & policy which was in his government, that he amazed the mind and understanding of the Queen of Saba, and because of the great abundance of gold and silver and of all sorts of riches and goods, and of the rest & quietness which was among the people of Israel at that time; let us think what is the excellency and magnificence of God's kingdom, in which jesus Christ (that great Solomon) reigneth, which is the wisdom of God, and he in whom all the treasures of knowledge and wisdom, and of all the blessings of God are hidden, for to bestow them to his subjects, and to make them all partakers of them; in as much as that kingdom of salomon's was not but the figure and shadow of our true salomon's kingdom, the true peace, who hath made peace between God and us, and hath delivered us from all our enemies.  
Now this happiness we shall enjoy, at the last day of our separation, and at the last judgement.  
The first of these hath two parts.  
First, it containeth an absolute immunity and freedom from all infirmities of body and soul, as it is said Apoc. 21.4. God shall wipe away all tears from our eyes: for the body shall be free from all labour, care, etc. which is expressed in the word, rest, Psal. 15.1. And the soul shall be free from all the suggestions of Satan to evil, and all other corruptions wherewith the best and choicest of God's servants in this life are wonderfully assolted.  
Secondly, the body sleeping in the earth, the soul shall absolutely be freed from sin, and live in the favour of God, so as there shall be added unto us a present entrance into the Lord's joy, Mat. 25.21. which is called the entrance into the Lord's Paradise, Luk. 23.43. and into the bosom of Abraham, Luk. 16.22.  
But the glory of the last day is far greater, and resteth in three things.  
First, in the resurrection, and waking of the body, at what time it shall be made conformable to the body of Christ: Phil. 3.21. who shall change our vile bodies, that they may be fashioned like to his glorious body: which is to be understood, not of changing the substance, form, or fashion, or the members of our bodies, but of delivering of them from those qualities, whereto they are subject by the means of same, and by beautifying them with the contrary: as 1. Cor. 15.52. we shall be changed, for this corruption must put on incorruption, and this mortal must put on immortality: at which time they shall need no natural provision nor maintenance, Apoc. 7.16. but shall shine as the sun, Dan. 12.3.  
Secondly, there shall be a new heaven, and a new earth, wherein the Saints of God shall dwell, and all things shall be restored to their first majesty, Isa. 65.17. 2. Pet. 3.15. Apoc. 21.1.  
Thirdly, (which is the greatest of all) we shall then have the beholding of the very face of God, 1. joh. 3.2. and there shall be no marks set to keep us from the mount where the Lord dwelleth, as was Exod. 19.12. but as S. Paul saith, 1. Cor. 13.12. then shall we see face to face, and know even as we are known. And in this presence of God, Psa. 16.11. is fullness of joy, and at his right hand there are pleasures for evermore.  
Much more might be spoken of the excellency of this estate, and yet when all hath been said that can be, it is nothing in comparison of that which the thing is in itself, and we shall find it to be, when we shall lay down this body of corruption, and be clothed upon with perfect glory.  
Learn therefore what a wonderful blessing we have obtained by Christ. By nature we are wrapped in the guilt of sin, subject to the stipend of sin, subdued under the curse of the law, and lie right under the whole wrath and displeasure of God. Our sins proclaimed us Rebels to God through heaven and earth, banished us out of our country, set hell gates open for us, and gave us into the hands of Satan, as an hangman to execute God's sentence of eternal death passed against us, yea further, hopeless we were in this woeful condition; for God's displeasure was so kindled against us, as men and angels could not reconcile him; the law was so transgressed, that all men and angels could never satisfy, nor make up the breach; the sentence was so severe, as all men and angels could never have stood under i● the execution so certain, as the very gibbet was ever standing in our sight; in the horrors of our souls, and terrors of our accusing consciences, we seemed to walk and be left in the midst of ten thousand deaths but now, when no means was left to pacify God offended, to satisfy the law transgressed to remake the sentence denounced, the Son of God must come from the bosom of his father, and become obedient both to the performing of the whole will of his Father, as also to the ignominious death of the cross; that so becoming a curse for us, (as that execrable kind of death betokened) we might have God well pleased with us, as he is with him; we might present him his law perfectly fulfilled, not in our persons, but in our nature, and in his own person for us; we might plead the payment of all our debts, and by this our surety, sue out our full discharge, (because the utmost farthing is fully paid;) have our right in the tree of life, and might enter in through the gates into the city, Apoc. 22.14. This blessed tree is in the midst of the Paradise of God, the leaves of the tree, are not only for shadow, but also to heal the nations with, and it hath both leaves, and fruits to satisfy our hunger, and twelve manner of fruits every month brought forth to satisfy our pleasure, and it groweth by a river side, clear as crystal, proceeding out of the throne of God, so that it cannot possibly whither, Apoc. 22. Let us beseech God, who hath planted is with his own right hand, that we may live to 〈◊〉, how wholesome and pleasant that t●… is. And considering that we look for life everlasting after this life, let us not deceive ourselves, lingering and deferring the time to the last gasp, but let us lay the foundation of life eternal in ourselves in this world, and have the earnest thereof laid up in our hearts?  
Now this is done, if we repent us hearty of all our sins, and seek to be assured in conscience, that God the father of Christ is our father, God the son our redeemer, and God the holy Ghost our comforter: joh. 17.3. this is eternal life, that they know thee to be the only God, and whom thou hast sent jesus Christ: yea let us proceed further yet, endeavouring to say with Paul, Gal. 2.20. Thus I live, yes not I now, but Christ liveth in me; and in that I now live in the flesh, I live by the faith in the son of God, who hath loved me, & hath given himself for me: when we can thus say in truth of heart, we have in us the very seed of eternal life.  
Lastly, here we may consider the wonderful madness of worldly men, who only have regard to the state of this life, & cast all their care on the world, and never so much as life up their hearts and thoughts unto heaven. The end of Christ coming in the flesh was principally for our souls, by taking away the sins of the world, and after for our bodies, by removing corporal infirmities, Matth. 9.2.6. but it is not thus with the sons of men now: they neglect the care of their souls, but they make provision for the lusts of the flesh with all possible diligence. As the prodigal son forsook his father's house for a strange country, his father's favour and inheritance for a bag of money; father, kindred, and friends, for unhonest and uncourteous harlots, and the bread in his father's house, for the husks of beans, which the swine abroad fed upon, and his soul desired; So the worldlings forsake God for this present world, heaven for earth, everlasting pleasure at Gods right hand, for the pleasures of sin for a season. It is a just judgement that earthly riches do deceive our hearts, when heavenly riches do not delight us; that the outward things should carry us away, when heavenly things cannot so much prevail with us. If a man having two houses, the one but an homely cottage, and the other a princely palace, should leave the better, and take all the care for the dressing and beautifying of the first, would not every man say he were a mad man: now God hath prepared for us two houses, the one is this our body, which we bear about us, which is an house of clay, job. 4.19. the other house is the third heaven, job. 14.2. which is the dwelling place of the holy Saints and Angels: therefore what spiritual madness is it, to employ all our cares for the maintenance of this house of clay, which is but dust, and to have no regard of the blessed estate of the second house, which is prepared for us in heaven? The three Apostles, when they had seen some part of the glory of Christ in his transfiguration upon the mount Tabor, were so moved, that they said, Matth. 17.4. Master, it is good for us to be here: What then would we do, if we should converse in heaven, and there behold the Majesty of God, and the glory of Christ? would not even the apprehension thereof allure us, to wish to dwell there, and to forget and despise the earth? But our earthly talk and communication, our worldly course of life, and the corruptions of the flesh; that bear so much sway in us, due manifestly show how little we are conversant in heaven, and consequently do testify, that we are burgesses of earth, and not of heaven.  
All faithful believers do know and are assured that at the separation of the soul and the body, the soul shallbe exalted to heaven with Christ: now as this separation daily doth by death draw nearer and nearer to the faithful, so doth the kingdom also come upon them. Therefore how careful should we be to amend our lives, to despise these earthly vanities, and to prepare ourselves to make our entry into heaven.  
Now in that we have been sufficiently stirred and provoked to desire, and long after that inheritance which is immortal, undefiled; and fadeth not away, but is reserved in the heavens for us it should not be a fruitless labour, to show how we may try the soundness of this our desire after the paradise of God, a place of all delight and pleasure, yea where the Saints enjoy fullness of pleasures at Gods right hand. To which end be assured, that if this desire to be in the Lord's joy, with filled thy heart, these worthy fruits of it will manifest themselves through thy life.  
It will moderate the eager cares of this life, and will not suffer men to become drudges or slaves to the earth: for he that taketh himself to be an heir of heaven, Rom. 8.17. is well enough provided and cared for already till his patrimony fall. We know that great heirs in their minority are well and honestly maintained, their father's being rich and kind, will not suffer them to want things fit for them; and if they be any way scanted for the present, they shall afterward find it with much advantage. In any want (thou being thy father's heir) mayst boldly repair to thy father with good hope to speed in any request which he seethe fit for thee, and making for thy good; and he will be so far from sending thee away empty, that it willbe his joy that thou canst and wilt make request for things good for thee: yea if thy believing soul do been once conceive of Christ, it will be a most effectual reason to draw thee from minding earthly things, as Paul teacheth, Phil. 3.20. for exhorting them not to set their hearts upon the things of this world, he noteth this as a most effectual argument, because from heaven they looked for a Saviour, who would change their vile body, and make it like his own glorious body.  
It will content the mind with any present condition. Thus was Abraham contented, Isaac, and jacob, with their continual pilgrimage upon earth, because they looked for a better city, Heb. 11.8.9. when as once this took up their hearts, they could cheerfully set themselves down in their Tents, they could dwell in strange country's contentedly, they could receive the promise a far off thankfully, they could go on in obedience to God, what way soever he called readily; and in all this they did not (for the present) desire a better outward condition; but thought it the best portion which their heavenly father allotted out unto them: so we see men expecting reversions, are content for the time to live barely and go near the wind, and swallow up their present wants, in hope of that to which they are heirs: they think the time for their further enlargement is not far off, and this helpeth well to put off the present condition: yea it doth not only give contentment of mind, because we shall have an inheritance, but rather in this that we cannot lose this inheritance. Thou mayst lose thy liberty, thy friends, thy life, but thine inheritance is reserved in the heavens: when others by death lose all, thou shalt by it, be in thy full estate. This expectation of a durable substance, caused the Saints to endure the spoiling of their goods with joy, Heb. 10.34.  
Thirdly, it will strengthen the heart in enduring chastisements and corrections under God's hand, or from man's: as Moses esteemed highly of the rebuke of Christ, for he had respect unto the recompense of reward, Heb. 11.26. the faithful know they are heirs indeed, but as yet in their minority, and for the time must be put under tutors, and the rod, as well as others: but the time cometh which will bring their lands into their own hands, and then they shallbe at their own command, and have liberty enough: and herewith may the children of God raise their hearts from under the heaviest afflictions that are. The Apostle counted that the afflictions of this present time, are not worthy of the glory which shallbe showed unto us, Rom. 8.18. for our light affliction, which is but for a moment, causeth unto us a far more excellent, and an eternal weight of glory, 2. Cor. 4.17. In the enduring therefore of affliction, comfort thyself herein: thy father may frown, chide, buffer, and scourge thee, but he will never disinherit thee: other fathers sometimes out of their own displeasure, and sometimes out of their sons misdemeanours, do disinherit their heirs; but the Lord cannot grow into such displeasure with his children, as ever to cast them out whom in his Christ he hath once admitted into his house. If his sons sin against him, he will visit their sins, and scourge them with the rods of men, but his mercy and truth will he never take from them. Psal. 89.32.33.  
Lastly, this desire of eternal life once wrought in our heart, easily bringeth men to the denial of themselves, in stripping themselves of pleasures profits, advancements, friends, father, wife, liberty, yea life itself. Set this treasure before the eyes of the wise merchant, he will fallen all for it, Mat. 13.44. Tell a man of an earthly kingdom, and let him thoroughly digest the conceit of obtaining it, it will be such a commander, as he willingly both undertaketh, and devoureth any travel for it. To jacob it was a sufficient reason to neglect his stuff in the land of Canaan, because king Pharaoh promised him the best things of Egypt, Gen. 45.20. So let the believing heart once be possessed with assurance of reigning with Christ, it will easily be brought to hate father and mother, and wife and children, brethren and sisters, yea and his own life, Luk. 14.26. The disciples desirous to know what recompense their Lord would make them for leaving all to follow him, Christ presently telleth them of twelve seats, on which they shall fit, and judge the twelve tribes of Israel, at the appearance of the Son of man: well knowing, that if this promise were once well digested, it would so feed their hearts, as they should not after think themselves, as overshot in leaving all things for his sake, Matth. 19.28.  
So then, set thy heart upon this inheritance; A man that hath any possibility to befall him, cannot keep his mind, but it will be running after it; in so much as many wicked children, in regard of their patrimony, will inquire into their father's years, and grow sick of their Mothers; and it is ordinary that such as look for windefals by decease of others, will be feeding their hearts with unnatural hopes: so should it be with us, who may without injury to our father, long after our inheritance in heaven. And as we see men take no content in any part of the earth, no nor in the whole, comparable to that piece or portion, which is their own; even so should we not suffer our hearts so to wander after earth or earthly things, as that we should settle our contentment any where, but where our own inheritance and treasure is; being assured that there is laid up for us the crown of righteousness, which the Lord the righteous judge shall give us at that day; and not to us only, but unto all them also, which love his appearing. Beware of profane Esau's speech; what is this birthright to me? Gen. 25.32. No, rather take up Naboths' answer to king Ahab, who would have gone beyond him for his patrimony; God forbidden, that I should sell the inheritance of my fathers, 1. Kin. 21.3. God forbidden, that I should for this or that sinful pleasure, this or that mess of pottage, or trifling commodity, or whatsoever coin having Satan's superscription upon it, sell mine inheritance.  
And thus much shall suffice to have persuaded to expect and long after the blessing of eternal life. Now to the assurance of the same life.   

SECT. II. Assurance of Salvation.  
WE teach and profess, that a Christian man may be assured of his salvation, which assurance is not such, as whereby a man is merely secure, and made free from all doubting at any time; but such as many times is assaulted, and shaken with many difficulties, fears, and doubts, which oftentimes do much perplex the souls of such as be faithful; as Psal. 22.1. David complaineth, saying, My God, my God, why hast thou forsaken me? And jonas, jon. 2.4. I am cast out of thy sight.  
Now these fears and doubts arise not from the nature of faith, but from the frailty and corruption of our evil nature, and from the weakness of our faith. In nature itself, is a voluntary shrinking and relinquishing of the comfort of faith, through the seeds of unbelief, that originally are sown in us, so that the ground of our own hearts is ever and anon casting objections and questions. The effects of grace do not always appear the same, yea sometimes they seem to be quite overwhelmed with contrary effects. By these occasions it cometh to pass, that the dayas of faith, are like the days of the year, whereof some are fair, some foul; so faith seemeth one while cast down as it were to hell, an other while to be as it were in the courts of heaven. Neither doth this seldom fall out, but even daily is there a change by turns. And this God doth, to the intent that being in some sort for the time put from him, we may take the faster hold when we return again, that the taste of his love may be the sweeter, and our joy thereof the greater, when out of the floods of temptations we arrive unto it.  
But the true and proper work of faith is, to give to the believer a steadfast and unmovable assurance of the love of God, that he may fully enjoy the comfort thereof without interruption and let. Therefore it is not the office of faith to cherish and maintain such fears and doubts, but to resist them, to fight against them, and so much as is possible to expel them, and to drive them out. And as a child affrighted runneth to the father, looking for defence and help from him; even so, in the midst of all fears and temptation, faith is still running unto God, still importuning of him, calling upon him, casting itself upon him, depending upon his aid, and expecting from him, that things become otherwise then presently they are, and seldom going so far, but that it seethe a glimpse (at least) of light in darkness, of hope in despair, of comfort in distress, of life in death; or if it lose the sight thereof, it recovereth it soon again. Of all which we see pregnant examples in the distresses and temptations of the Saints, which for our instruction and comfort are recommended unto us in the word of God, whereof many shall be set down in the sequel of this discourse.  
So then, it is now manifest what manner of certainty and assurance it is we hold and teach; that it is the property of true faith to guide this assurance, and that our assurance is the greater, by how much our faith is greater, and the weakness of our assurance, the weakness of our faith, at the feeling whereof we must be humbled with sorrow to repentance, and yet with confidence pray as the Apostles did, Luk. 17.5.9. Lord increase our faith: which faith that it may be strong, must have grace and means to grow; yet happily it may seem weak to us, when it is strong to God.  
The Papists are of an other mind, teaching that no man can have any certainty of his salvation, without some special revelation from God, as they affirm of S. Paul, Rom. 8.38. where they style our asurance, a most damnable false illusion, & presumption; Rhem. in Rom. 8. sect. 9 And elsewhere teach, that the heretics unhappy security, presumption, and faithless persuasion of their salvation, (for so they deride our assurance,) is not the faith of the Apostles, but the faith of devils; Rhem. in 1. Cor. 9 sect. 9  
But our security of salvation is no vain presumption, but an assurance grounded upon the word and promise of God, that through faith in God's promises manifested by walking in the way that God hath appointed us, we shall undoubtedly come to eternal life: which certainly dependeth not upon our will or works, as the Rhemists would have it, 2. Cor. 3. sect. but upon the promise of God confirmed to us in Christ: therefore we shall not miss of the performance of his promises, which he will undoubtedly perform unto all that truly believe in him: for to doubt of salvation in respect of the promiser, is indeed to deny that he is true in all his sayings. And therefore though the godly be assaulted of their own concupiscences, and of Satan's temptations, to doubt oftentimes of their salvation, yet they must oppose the infalibility of God's truth, against such assaults, and holding fast the promises of God, assure themselves of the effect of them.  
So then, every Christian man, which is endued with faith and hope, may and aught to be constantly assured, that being justified, he shall be saved, because the word of God, and his promise (to all that believe in him, and in faith call upon him) cannot fail, but must be most certainly fulfilled.  
When the disciples of Christ returned from preaching, whereto he had sent them, and declared what wonders they had done, the text saith, they rejoiced greatly: but Christ said unto them, Luk. 10.20. rejoice not, that the spirits are subdued unto you; but rejoice in this, that your names are written in heaven: whereby our Saviour signifieth, that they believed that their names were written in heaven: why else should he bid them therein rejoice, seeing none can rejoice in any felicity who doth not enjoy it, or undoubtedly believe it: and we cannot, neither do we rejoice in things either unknown, unbelieved, or uncertain: and if there be joying and glorying, it must therefore arise from certainty and assurance: Rom. 5.2. we rejoice, or glory, under the hope of the glory of God: because the hope of the things to come, is as sure and certain as the things already given, Chrysost. in Rom. homil. 9 Paul doth not teach us so to rejoice, as if there were no further dangers to be feared, no further opposition to be expected, no further temptation to be endured, no further enemies to be resisted; but importeth, that there is much fight and wrestling, much care and sorrow, many perplexities and troubles yet to be forecast and looked for: we may not then be secure, as if there were nothing any more to trouble us, but we may be secure and without doubt of an happy issue and deliverance from all troubles: and this is the hope that we rejoice in. Therefore Saint Augustine saith upon Psal. 37. joy that thou art redeemed, but yet not in real effect; as touching hope, be secure: 2. Pet. 1.10. here the Apostle giveth us counsel rather to give diligence to make our calling and election sure by good works; but it were idle and vain to use diligence, if the assurance of our election and vocation could not be attained unto, without any extraordinary revelation. And this place showeth, that the election of God (which is most certain in him, and in itself) is made known and certain to us by good works, whereunto God hath appointed us; not that it is grounded upon our will or works (which are good,) but upon his gracious decree, by which before the world was made, he chose us and in time called us, and hath given his spirit, by which we are made not only willing, but most thankfully to embrace his grace, and to know his fatherly love towards us: for if by his spirit we know that God is our father as Paul teacheth, (Rom. 8.15.16.) we know also that we are predestinate to his inheritance in Christ: which knowledge is confirmed by the works of obedience, which are the fruits of the spirit of adoption. But if we cannot know it (as the Papists say,) but only hope with such hope as is uncertain and may be confounded, in vain should the Apostle exhort us to make our election sure by good works. 2. Cor. 13.5. prove yourselves, whether you are in the faith, examine yourselves: know you not your own selves, how that jesus Christ is in you, except ye be reprobates? here the Apostle takes it for granted, that he which hath faith, may know that he hath faith, and showeth, that to prove a man's self whether he be in the faith, is to prove whether Christ be in him, because the faith of which he speaketh, is that lively faith whereby Christ dwelleth in our hearts. And if Christ be in you (saith Paul, Rom. 8.10) the body is dead as touching sin, but the spirit is life for righteousness sake; which cannot be without repentance, hope, charity, & such other spiritual graces, wherewith the spirit of Christ endueth them in whom Christ doth dwell. He therefore that knoweth himself to be in the faith, as the Apostle meaneth it, knoweth Christ to be in himself: he knoweth himself to be dead to sin, and alive to righteousness, and that he is not without repentance, hope, charity, and other virtues, wrought in him by the spirit of Christ; and consequently he knoweth and is assured of his election and salvation: for faith is the faith of Gods elect, Tit. 1.1. and Act. 13.48. so many believed as were ordained to salvation. Rom. 8.38. I am persuaded, that neither death not life: etc. therefore the Apostle was fully persuaded of his salvation in Christ; otherwise, to speak as if the Apostle were in doubt, is a blasphemous untruth: for in many places he protesteth his assured hope and confidence; as Philip. 1.23. desiring to be loosed, and to be with Christ: here he doubteth not but after his dissolution to be with Christ. We have the like confidence notably expressed, 2. Tim. 4.8. Henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day, etc. this particle (for me) is the speech and language of faith. So the Virgin Mary doth call Christ her Saviour, Luk. 1.47. and the thief upon the cross said, Lord remember me, etc. Cap. 23.43. The like also Paul saith, Gal. 2.20. that Christ gave himself for me: and in that it is repeated again, it showeth the strength of his confidence. Neither is this any singular privilege and prerogative in Paul, but it is the common confidence of all the faithful: Eph. 3.12. by whom we have boldness, and entrance with confidence by faith in him; here the Apostle speaketh not only as a teacher of the Church, as an Apostle, as a man of experience, in which respect we ought to give him credit; but he joineth himself with many others; as if he should say, we have boldness, (meaning the rest of the Apostles, the Ministers, and all the faithful.) When a word is confirmed by the mouth of two or three witnesses, we ought to give credit; but having here so great a cloud of witnesses, we ought to believe it without all gainsaying, that a man may be assured of his salvation: for entranae with boldness is a fruit of justification, Rom. 5.1.2. 1. joh. 3.14. We know we are translated from death to life, that is to say, we are free from death, the wrath of God, sin and damnation; translated unto the favour of God, righteousness, and eternal life. The certain, unfallible, and undoubted assurance thereof is expressed by the verb of the tense fully passed; for he doth not say, we know that we shall pass, but that we have passed from death to life. The like place is joh. 5.24. shall not come into condemnation, but hath passed from death to life: and again, Eph. 2.6. hath raised us up together, and made us sit together in the heavenly places, in Christ jesus. 1. joh. 5.19. we know that we are of God; therefore we may be assured of the favour of God, and that we are in the state of grace. The Apostle speaketh not in the third or second person, but in the first person (we know) putting himself in the number; now the Apostle was sure he had the spirit of God, for if the Apostles Paul and john could pronounce certainly of others, 1. joh. 2.14. that they knew the Father, that they were strong, and the word of God did abide in them, and that they had overcome the wicked: and blessed Paul, 1. Thes. 4.8. of the Thessalonians, that God had given unto them his holy spirit, as also 2. Thess. 2.13. that God had chosen them to salvation; much more were they certain of themselves: 1. joh. 5.10. he that believeth in the son of God hath the witness in himself.  
Saint john penned his first Epistle, that he might show unto the Church of God a way, how they might ordinarily and fully be assured of the love of God, & of eternal life; and therefore he affords us many pregnant testimonies for this purpose. joh. 2.3. Hereby we know that we have known him, if we keep his commandments, v. 5. he that hath his word, in him is the love of God perfect indeed; hereby we know that we are in him, 1. joh. 3.10. in this are the children of God known, and the children of the devil, whosoever doth not righteousness, is not of God, neither he that loveth not his brother, c. 4.13. hereby we know that we dwell in him, and he in us, because he hath given us of his spirit, Cap. 5.1. whosoever believeth that jesus is the Christ, is borne of God. Now this knowledge here spoken of, is not conjectural, but infallible, as 1. joh. 1.4. these things writ we unto you, that your joy may be full; now it is but an uncertain joy that riseth upon conjectural knowledge. Again, this knowledge brings forth confidence and boldness even before God; 1. joh. 3.21. If our heart condemn us not, then have we boldness toward God; and therefore it cannot but include an infallible knowledge: as further appeareth, Cap. 4.16. where the Apostle saith, We have known and believed the love that God hath in us. If I be demanded, whether I know how long I may be assured? I must tell you that my assured trust and confidence is, that God will never forsake the work which he hath begun, because he hath said, Rom. 9.33. that he that believeth in Christ, shall never be confounded or ashamed; that is, his hope shall not be deceived. And Christ hath taught me, joh. 10.28. that his sheep which hear his voice (of which I am one) shall never perish, but that he will give unto them eternal life. And howsoever I know that the wickedness and the cor●…tion of mine own heart is such, that being left unto myself, I should soon fall away from God, yet I look unto that promise, that God hath made to all his faithful servants; jer. 3 〈…〉 I will put my fear into their hearts, ●…y shall not departed from me: resting my●…e not only in this, that I have apprehended Christ, Phil. 3.12. but much more in that, that he hath apprehended me; not only in this that I know God, but much more in this, that I am known of God, Gal. 4.9. And because the gifts and calling of God are without repentance, Rom. 11.29. therefore I rest undoubted, that if I live, I shall live unto the Lord; and if I die, I shall die unto the Lord: and whether I live or die, I am the Lords: Rom. 14.8. neither shall any thing separate me from the love of God, which is in Christ jesus our Lord, cap. 8.39.  
Lastly, to answer that Popish outcry, wherein they charge us, that our assurance of salvation, grounded upon the promise of God, is a vain and faithless presumption. We say, that to hope for salvation (as they do) by virtue of our own doings, is a wicked and damnable presumption; but our presumption, which groweth of faith, is a commendable presumption: as Amb. de Sacr. lib. 5. c. 4. saith, It is a good presumption, to presume not upon thine own work 〈◊〉 upon the grace of Christ.  
Such a 〈…〉tion, August. in Psal. 88 teacheth; saying, Whatsoever there is about thee, or in thee to presume of, cast it from thee, and let God be thy whole presumption, or presume wholly upon God: namely, in that sort Ambr. teacheth by occasion of David's words, Psal. 119.116. Receive me according to thy word: It were a matter of intolerable presumption (saith he) to say to God, Receive me, but that he addeth the promise of God, as if he should say, thou hast caused us to presume, we challenge thee upon thine own bond.  
This is the presumption of true faith, whereby we withdraw our eyes from ourselves, and cast them wholly upon God, assuredly believing that we shall receive, because we believe in him that promiseth. Wherefore Greg. magn. in Ezeck. homil. 22. saith, by presuming of grace and life, the righteous sing of that judgement, which all the unrighteous are afraid of.  
So then there is a godly presumption of salvation and of eternal life, which because it cannot arise of any sufficiency of our works, must necessarily be grounded upon faith alone; wh●… yet notwithstanding faith receiveth comfort and strength by the good fruits and effects of grace; in the fear and love of God, in faithful care and conscience of duty towards God and men: because albeit of themselves they cannot be presumed of, yet being fruits of faith, even in their beginnings and imperfections, they are tokens of Gods secret election, and foreshowings of future happiness; as saith Bernard, lib. de gra. & libero arbitrio. Occultae predestinationis indicia futurae foelicitatis praesagia.  
Here we are to meet with two great and dangerous temptations, the one suggested by Satan, the other proceeding from our own corruption.  

The first temptation.  
Satan will say that we have no faith, and therefore that we have no interest in Christ, and consequently can have no asrance of salvation. To whom we may answer, that our believing dependeth not upon his testimony: it is enough that we ourselves do know and feel by the grace of God, that we do believe: though some men falsely persuade themselves that they believe, yet he that hath true faith indeed, knows that he hath true faith, even as certainly as he that understands, knows that he understandeth: as 2. Cor. 13.5. Know ye not your own selves, how that jesus Christ is in you, except ye be reprobates or unapprooveable? where the Apostle giveth them to understand, that all which believe, have the spirit of discerning, to know certainly that they do believe. So Paul speaks of himself; 2. Tim. 1.12. I know whom I have believed: and to like purpose is that, 1. joh. 3.24. By this we know that he dwells in us, even by the spirit which he hath given us: where he maketh no question of it but that he which hath the spirit, knoweth that he hath the same. So then such as have received the gift of true faith, have also an other gift of discerning, whereby they see and know their own faith. But as for the devil, we do the rather persuade ourselves of faith, because he saith we believe not; knowing, joh. 8.44. that he is a liar, and the father thereof. Now he that was neither ashamed nor afraid to charge God himself with untruth, Gen. 3.4. will make less scruple to deal falsely with men; and that therefore we utterly reject his witness, as the witness of a notorious and treacherous deceiver, unworthy all credit, and whom we cannot believe, though he speak truth, without danger. For which cause he was so oftentimes silenced by Christ and his Apostles, even then, when after his deceivable manner, he bare witness unto the truth, as Mark. 1.24.25. when the devil said to Christ, I know thee what thou art, even that holy one of God; jesus rebuked him, saying, hold thy peace: And when the spirit said, Act. 16.17.18. these are the servants of the most high God, etc. Paul being grieved, said to the spirit, I command thee in the name of jesus Christ, that thou come out of her.   

The second temption.  
I cannot feel in myself any good thing, or discern any spark of grace, but I plainly perceive want of faith, doubting, and infidelity, want of the love of God, hatred and rebellion, want of zeal, coldness, drowsy dullness; how then can I receive comfort that I have faith, and consequently be assured of my salvation?  
Answ. When the question is of our faith in Christ, whether we believe in him or not, we must beware that we seek not here perfection of knowledge, which in the most learned divines is unperfect; nor rest upon the perfection of persuasion, which in all Christian men is mingled with imperfection: it is enough for our present comfort, and to the silencing of our adversary, that we have a true knowledge of the mystery of our redemption by Christ, not only an implicit understanding which Satan hath planted in the kingdom of Antichrist. For persuasion also we acknowledge, that partly by the corruption of nature, and partly by Satan's assaults, the same is oftentimes assailed and shaken; yet by the grace of God it is such, as it faileth not utterly, nor quite falleth unto the ground.  
It is plain by many examples of God's children, from time to time, though they have been endued with a great measure of faith, and in a high degree of favour and love with God, sometimes in their own sense, they have felt in themselves, in stead of faith, nothing but doubting, diffidence, and incredulity; and in stead of God's love and favour, they have apprehended nothing in their present feeling, but the wrathful anger of God, and his grievous displeasure. As David, a man according to Gods own heart, showeth that sometimes he had no sense nor feeling of the graces of God's spirit in him, as when he desired the Lord, Psal. 51.10. to renew a right spirit in him; and v. 12. to restore to him the joy of his salvation. And sometimes he apprehended in his present sense, in stead of God's love and favour, nothing but his wrath and displeasure: whereupon he complaineth, that God had forgotten him, Psal. 13.1. hath forsaken him, Psal. 22.1, 2. withdrawn his mercy and favour from him, Psal 77.8, 9 jeremy being grievously afflicted both in body and mind, was for a time deprived of the sense of God's love and favour, apprehending nothing but present misery; and in stead of faith and affiance in God, he bewrayeth his doubting, diffidence, and impatience, cursing the day of his birth, etc. jer. 20.14, 15. Christ jesus (though he were the Son of God, in whom the Father was welpleased, Matth. 3.17.) yet in his own sense and feeling, he apprehended God's wrath, & grievous displeasure, and lamentably complaineth, as a man abandoned, and cast out of all love and favour, Matth. 27.48. My God, my God, why hast thou forsaken me? which words show both Christ's affiance in God, and his present apprehension in his sense and feeling: for in respect of his affiance and trust in God, he calleth him still his God, but in respect of his sense and feeling, he complaineth that he is forsaken. It is therefore manifest that a man may be dearly beloved of God, and yet for a time deeply apprehend his wrath and displeasure towards him.  
It is an uncomfortable and unsound manner of reasoning to infer, because we do not sensibly feel and discern that we have faith, therefore we are destitute thereof.  
We must distinguish between God's spirit, and his graces; for his spirit may live in us, when he (for our good) doth not work in us, nor communicate our former saving comfort: for even in many diseases of the body, it is so with men, that they seem little better than dead corpses, and yet then is life in them, which hidden for a time, after is recovered, and raised up again; so it is many times with the children of God, that being distressed and overborne with extremity of affliction and temptation, they seem for a time, both to themselves and to others, to have lost the life which they once enjoyed: But when the tempest is overblown, and the gracious countenance of the Lord again beginneth to shine upon them, than the faith which was as then hid for the time, taketh life and showeth forth itself. As the trees when they bud in the spring time, and bring forth their fruit, were not dead as they seemed to be in the winter; so the faith of God's children, springing afresh after the stormy winter of temptation, declareth manifestly that it was not dead, when it seemed so to be, but was only dulled or respited for the time, that afterward it might bring forth more fruit. The sun shineth not in the night season, nor when it is obscured with clouds; shall we say therefore that there is no sun, or that it hath utterly no operation? The Sun and Moon do not perish in their eclipses, nor lose their light for ever; so in this eclipse which happeneth (for a time) unto our faith, the same shall not perish or lose his virtue for ever, but shall in good time be restored to her former vigour and strength again, unto our further and more assured comfort.  
Again, true faith doth not rest itself upon our sense and feeling; for Heb. 11.1. Faith is the ground of things (not presently enjoyed, but) which are hoped for: and the evidence or demonstration of things, (not which are subject to the senses, and sensibly discerned, but) which are not seen: we believe such joys are prepared us, as neither eye hath seen, nor ear hath heard, neither can enter into man's heart. It is a kind of infidelity to believe only those things which are subject to our senses and understandings; and therefore when Thomas would not believe, that Christ was risen, joh. 20.25. before it was made manifest to his senses, he is reproved for infidelity; be not, saith Christ, ver. 27. and 29 faithless, but faithful.  
The most excellent faith showeth not itself most glorious, when we have sense or feeling, but rather when we feel and discern the contrary. Holy job when he apprehended nothing but God's wrath and displeasure, even than showed a most victorious faith, (Chap. 13.15.) Lo though he slay me, yet will I trust in him. The son of God appearing in the form of a mortal man, did wrestle with jacob, (Gen. 32.24.) showing himself as an adversary to him: where we may conjecture what a fearful conflict, jacob endured both in body and soul: whereto also the circumstance of the time, doth sensibly lead us, this conflict being in the night: Now the terrors of the night are described to be most fearful, (Ps. 91.5.) which the devils the princes of darkness, (Ephe. 6.12.) do (by God's permission) especially in the night strike into us: now in this grievous and tedious conflict (it continuing all night) jacob showed a most victorious faith, saying, I will not let thee go, except thou bless me, Gen. 32.26.  
Another worthy example, is the woman of Canaan, who (though she) received divers rep●… and earnest denials, yet continued her suit, Matth. 15.28. and is commended for her faith by the author and finisher of our faith, Heb. 12.2.  
To this effect maketh excellently that worthy speech of Christ, Matth. 11.12. saying, that the violent take the kingdom of heaven by force, that is, the true Israelites, though they endure bitter conflicts, yet by faith hold fast God, apprehended in his word, and through the same faith and patience obtain the promises, Heb. 6.12.  
To conclude therefore, we are not to build our assurance upon our own sense and feeling, but upon God's unchangeable and gracious promises made unto us in Christ jesus. And if at any time our sense and feeling telleth one thing, that is that God hath withdrawn his love from us, Ps. 77.7.8.9. and forsaken us, Esa. 54.7. and the word of God assure us of an other thing, that is, that God will never forsake us, Heb. 13.5. but continue his love unto us unto the end, Esa. 49.8. we are not to trust our own feeling, but unto God's promise; for otherwise what do we else, but prefer our deceiving sense before God's infallible truth, and make God a liar, because we believe not the truth of his written promise? 1. joh. 5.10.  
After that we have attained to faith, and have felt some effectual working of God's spirit in us, commonly in many of God's children succeed (not long after) some deadness and dullness, and they think in themselves that they have lost the spirit of God, as we have before showed,  
Here we are to search the cause, whether it be for some sin committed, or for some present duty not practised, for leaving and neglecting the means of our salvation, or for for some sin not repent of, or for not using the means of salvation uprightly.  
To which purpose the Lord commandeth us to take knowledge of our sins, (jer. 3.13.) and to remember from whence we are fallen, Apoc. 2.5. The means to attain to a sight of sin, is a diligent examination of a man's own self, Lament. 3.40. and David giveth the same counsel to saul's courtiers, Psal. 4.4. examine your hearts. This examination must be made principally by the law of God, and namely by the ten Commandments, which ransaketh the heart to the very quick, Rom. 3.20. for by the law cometh the knowledge of sin; this was the means of Paul's better knowledge of himself, Rom. 7.7. I knew not sin but by the law. And as this comparing the life with the law of God made the unbeliever, 1. Cor. 14.24.25. to fall down on his face, and to worship God; and the Psalmist, being a man after Gods own heart, to say, Psal. 130.3. if thou O Lord straightly markest iniquities, who shall stand? and therefore to beg of God, saying, Psal. 143.2. O Lord enter not into judgement with thy servant, for in thy sight shall none that live be justified: So will it be the means to work in us a sight of our sin, and to repent of the same: as we have example, Acts. 2.37. who upon Peter's sermon, being pricked in their hearts, said, Men and brethren, what shall we do? To whom Peter prescribed the remedy, ver. 38. requiring them to amend their lives. Thus by his repentance did David recover, Psal. 52.5. and thus Peter recovered weeping bitterly after the Lord looked upon him, Luk. 22.61.62. for if we repent, God will forgive, jer. 18.8. who after he hath spoiled us will heal us, and having wounded us will bind us up. Heb. 6.1. for he came to seek and to save that which was lost, Luc. 19.10. and he came not to call the righteous, but the sinners unto repentance, Math. 9.13. to whom he promiseth ease and comfort, Cap. 11.28. To him therefore let us pray and say, Hos. 14.3. Take away all iniquity, and receive us graciously, so will we render the calves of our lips.  
Another remedy to recover and stay us in this distress, that we sink not into the gulf of destruction, is in calling to our remembrance the times past, in which we have enjoyed the love, mercy, and goodness of God, and in which we (in token of thankfulness) have glorified God, by a just, holy, and sober conversation.  
David being grievously afflicted, could not receive in his soul any true comfort, Psal. 77.3.4. for howsoever he did think upon the Lord, yet he was still troubled: what help did he then find in this his present distress? he tells us (ver. 5.6.) that he considered the days of old, and the years of ancient times, he communed with his own heart, and his spirit searched diligently, he remembered the works of the Lord, and his wonders of old.  
job apprehending and conceving of God as of his enemy, in respect of his present sense, and feeling, and being moved by his friends to doubt of his grace which he had received, and also to condemn himself for an hypocrite, comforteth himself, and strengtheneth his faith in the midst of all these grievous temptations, by calling to his remembrance his fruits of faith & works of sanctification, which he had discerned in himself informer times, job. 31.1. etc.  
Thus we see that the faithful fear for a time, but they gather their spirits again, and recover warmth at the sunshine of God's mercies: their feet were almost gone, Psal. 73.2. but not altogether: they went into the sanctuary of the Lord, (ver. 17.) (a prop to keep them up) at length they confess against themselves, This is my infirmity; they reprove themselves for their diffidence: and howsoever they say in their haste that all men are liars, and perhaps God himself not true; yet by leisure they repent it, and remembering Gods mercies receive comfort, Psal. 119.52. The Apostle doth pithily express my meaning, 2. Cor. 4.8. Staggering, but not wholly sticking: jonah was a prisoner in a strange dungeon, without light, without company, without comfort, in a whales belly, where he accounteth himself as cast out of God's sight, jon. 2.4. saying, I am cast away out of thy sight; but behold presently he giveth the check to himself, he recovereth in the instant, when he was in the pits mouth ready to sink eternally, and said, that he would look again towards the Lords holy Temple.  
This then is the fruit of believing and calling to remembrance the sweet mercies of our Saviour; that in the day of sorest trial, it is able to keep us upright, who else should fall down groveling unto death. This dullness, and deadness, and doubtfulness is commonly incident unto God's children, being at the same time in the estate of grace, and is a part of that inbred corruption, and fleshly old man, which before our calling, wholly possessed and overruled us, and after also beareth some sway in us, even when we are regenerate, till with all other corruptions we lay this aside also by death.  
But worldly and carnal men do never discern how dull and drowsy they are in God's service, nor feel the huge mass of inbred corruption; but fond flatter themselves, imagining that they are in exceeding good case, and very devout in God's service, which indeed (as they perform it) is mere formal, customable, but not conscionable. Now then when the Lord by the ministery of his word, made effectual by the inward operation of his spirit, doth pull off the thick skin of carnal security, from off the hearts of God's children, & cause the scales of ignorance to fall from their eyes, so as they plainly discern and feel this their dullness, drowsiness, etc. let them not be dismayed, nor debar their souls of that consolation, which of right belongeth unto them: for flesh and blood doth not reveal this their corruption, deadness, and dullness in God's service, but the spirit of God, which hath begun already to work in them, showing them their corruptions, and moving them to an unfeigned dislike of them; and therefore they may assure themselves, that he who hath begun this good work in them, will also bring it (in his good time) to perfection, Phil. 6. only (as the Psalmist exhorteth) let them carry the Lords leisure, wait upon, and trust in him, and he shall comfort their hearts.   

Senondly, how a man may be assured of his Salvation.  
A man may gather the knowledge of his own faith and election, and stand assured of his salvation, by signs and testimonies in himself.  
These testimonies are two, the testimony of God's spirit, and the testimony of our spirit, Rom. 8.16.  

First, the testimony of God's spirit.  
1. God's spirit beareth witness to our spirit that we are the children of God, Rom. 8.16. But the testimony of the spirit is most certain, for the spirit cannot be deceived, neither deceive any; for Rom. 8.15. the spirit of adoption expelleth all fear; and where no fear is, there love is perfect, 1. joh. 4.18. and where no fear is, there is no painfulness, and therefore neither doubtfulness nor mistrust.  
Again, what more certain truth can be imagined, then that which the Spirit of God witnesseth to our spirit, seeing all the conditions required as true witness, do concur in him in the highest degree, which are knowledge, truth, and faithfulness.  
Touching knowledge, he is a God of knowledge, 1. Sam. 2.3. who knoweth all things, even the eternal counsel and decree of God concerning our election: 1. Cor. 2.10. The spirit searcheth all things, even the deep things of God. And this spirit do we receive, v. 12. that we may know the things that are given to us of God, as our election, justification, adoption, etc.  
2. Touching truth, he is most true, yea truth itself; and in regard hereof he is called the spirit of truth, which leadeth us into all truth, joh. 16.13. as therefore touching his knowledge he cannot be deceived, so in respect of his truth he cannot deceive.  
3. Touching faithfulness, he is most faithful, 1. Cor. 1.9. God, saith the Apostle, is faithful, by whom you are called: 1. Thess. 5.24. Faithful is he which hath called you, especially in his word: Psal. 19.7. for his testimony is sure, and therefore he cannot err; neither will he conceal the truth for any respect of persons: and therefore whatsoever this all-knowing, true, and faithful witness testifieth, we are undoubtely to believe, as being most sure and certain.  
The end why the holy Ghost comes into the heart as a witness of adoption, is that the truth in this case hidden, and therefore doubtful, might be cleared, and made manifest. Now if God himself have appointed, that a doubtful truth among men shall be confirmed and put out of doubt, by the mouth of two or three witnesses; it is absurd to think, that the testimony of God himself, knowing all things, and taking upon him to be a witness, should be doubtful and conjectural.  
Having thus proved, that the testimony which the spirit giveth is true and infallible, next we are to speak, that the spirit giveth testimony, where three points are to be taught.  
1. First, that he doth testify in the hearts and consciences of every believer, that he is the Son of God: as is proved, Rom. 8.15.16. Gal. 4.6. Here first he excludeth the spirit of bondage, which like the Papists faith, causeth us to fear and doubt of our election and salvation: and Rom. 8.16. he telleth us, that the spirit beareth witness to our spirits, etc. Now we have received not the spirit of the world, but the spirit which is of God, that we might know the things which are given to us of God, 1. Cor. 2.12. that is, not only his spiritual graces in this life, as election, faith, justification, etc. but also those excellent joys in God's kingdom in the life to come, of which also we have some knowledge and taste, by the illumination of the same spirit, Rom. 5.2. and Cap. 14.17.  
Extraordinary Revelations are ceased, and yet the holy Ghost in & by the word, reveals some things unto men: for which cause he is called truly, the spirit of revelation, Eph. 3.5. Again, the holy Ghost gives testimony, by applying the promises of the remission of sins, & life everlasting by Christ, particularly to the heart of man, when the same is generally propounded in the ministery of the word.  
2. Secondly, the spirit of God doth not only give this bare testimony, that we are elected, and adopted, and shall be saved; but also doth fully persuade us hereof, as being a thing most certain and without question: 1. joh. 3.24. Hereby we know that he abideth in us, even by the spirit which he hath given us. And blessed Paul, by the spirit of God, was so steadfastly assured of God's love, that he was firmly persuaded, that nothing could separate him from it, Rom. 8.38.39. and prayed for the Ephesians, Eph. 1.17.18. that God would give them the spirit of wisdom and revelation, that the eyes of their understanding might be lightened, that they might know what the hope is of his calling, and what the riches of his glorious inheritance is in the Saints. God's spirit than doth thoroughly persuade the faithful that they are elected, and shall be saved, but it doth not this at all times. For when we are like new borne babes in Christ, the motions of the spirit are but weak in us, and we are not as yet skilful to discern the heavenly language of the spirit: Such as these are not said to have no faith, but to be of little faith, Matth. 8.27.  
All men (in this natural life) have their degrees to proceed in, which they never change. As first they be children, than afterward grow to a more understanding, which was even true of Christ in this flesh, Luk. 2.52. who is said, to have increased in wisdom and stature: Even so the spiritual birth is not perfect the first day, but it hath as it were a childhood, and we are babes to be fed with milk, 1. Pet. 2.2. and then afterward we grow from faith to faith, and from one degree of grace to another: 2. Pet. 3.18. grow in grace and knowledge, saith the Apostle.  
Now as Paul saith, 1. Cor. 13.11. when he was a child, he understood as a child: but when he became a man, he put away childish things: so when we were young in Christ, than we did understand and discern the testimony of the spirit, as children, that is, in great weakness. A weak faith is, when a man of an humble heart, doth not yet feel the assurance of the forgiveness of his own sins, and yet he is persuaded they are pardonable, desiring that they might be pardoned, and therefore prayeth to God that he would pardon them, and give him strength to leave them.  
Now this faith is weak, either when a man fails in the knowledge of the gospel; Rom. 14.1. him that is weak in faith receive unto you, etc. here the Apostle calleth him weak in faith, who is very meanly endued with the knowledge of the Gospel, who is not sufficiently taught and persuaded of Christian liberty, as being ignorant that the ceremonies of the Law are abrogated by the coming of Christ; of such weak knowledge speaks the Apostle, Heb. 5.12.  
Or when he is weak in applying unto himself the sweet promises of grace and salvation; we may resolve ourselves, that the true child of God may have an hungering desire in his heart after reconciliation with God in Christ for all his sins, with care to keep a good conscience, and yet be weak sometimes in the apprehension of God's mercy, and the assurance of the remission of his own sins.  
David having a long time continued in his two great sins, 2. Sam. 12.7. was admonished thereof by Nathan, and being admonished he confessed his sins, and straightway Nathan declared unto him from the Lord, the forgiveness of them: yet afterward David humbled himself, Psal. 51.1. etc. prayeth most earnestly for the forgiveness of those, and all other his sins, even as though it had not been true that they were forgiven already, as Nathan told him. The reason is, because he was not so fully persuaded of pardon, as his heart desired to be, nor so resolved thereof as God requireth those to be, who depend upon him and his promises by faith.     

SECT. III. Marks of salvation.  
AS the corn which is cast into the ground, is for a time covered, and after springeth up the blade, and then the ear; so faith being sown in our hearts (which first are broken up with the threatenings of the law, and apprehension of God's anger due unto our sins) doth in the time of our humiliation and contrition lie covered, so as we cannot discern it, till being more and more watered with the water of the spirit, and the heavenly promises of the Gospel offered in the preaching thereof, it sendeth forth an holy desire, and earnest endeavour to serve God.  
But it is otherwise, when we are in Christ; as in Abraham, Rom. 4.20. and yet even old men, and that are of tall stature in the faith, cannot always hear the testimony of the spirit, and sensibly see the same in themselves: for if they wax proud, grow secure, and fall into sin, the graces and gifts of the spirit will decay in them, their clear understanding, their feeling, their affection, and all may be so darkened, that in their own judgement, and in the judgement of others, it may seem that they have quenched the spirit.  
The Galatians were truly called and effectually regenerated by the spirit, as may appear by this, that for the words sake they reverenced the Apostle, as the Angel of God, Gal. 4.9. and in that the Apostle calleth them the sons of God by faith in Christ, (Cap. 3.26.) yet they were snared with false doctrine, and sell very dangerously, to the choking and quenching of the graces of God's spirit in them. The spirit was not taken from them, nay Christ did still continue in their hearts; but yet for want of godly graces, he was as it were without form and fashion: so that the Apostle did as it were travel again, until Christ was fashioned a new in them, Gal. 4.19.  
David also, after the committing of his sin, was brought into the like case, therefore he prayeth, Psal. 51.10. that God would create in him a clean heart; what? was the spirit quite gone? no for he prayeth, v. 11. that God would not take away his holy spirit. But how can these two stand together? first to pray that God would create in him a clean spirit, ver. 10. and then to pray, ver. 11. that the spirit might not be taken from him: Surely the spirit itself was still in him, and therefore he prayeth that it may not be taken from him, but the cleanness of his heart was defiled with his unclean thoughts, and therefore he prayeth that they may be cleansed and renewed in him.  
A mother that loveth her child most tenderly sets it down in the floor, lets it stand and fall, and break the face, and all this while she hides herself, not because her purpose is to leave her child quite; but that when she taketh it up again, it may love her the better, and hold her more fast; so dealeth the holy Ghost with men, to make the see their own frailties, he hides himself as it were in some corner of the heart for a season, that they may more earnestly hunger after grace, the want whereof they felt: Satan endeavoureth to quench the spirit by this, if we will not be worse, he will make us to be no better, nor to go forward in religion, but to stand at a stay: so let the spirit of God in us strive for the contrary, that he that is righteous may be more righteous, (Apoc. 22.11.) for we may not be worse than the ground, which by the rain is made more fruitful, nor then the herbs, which by the sun are made more flourishing.  
To conclude then, as it fareth with women with child, so it happeneth to God's children: we know that a woman with child feeleth no life nor motion of the child diverse months together; and after the time of her conception, and after she hath felt it strive and move, oftentimes there is an intermission wherein she feeleth not the motion thereof a good space together: so the child of god, after that by the word, faith is begotten and conceived in his heart, feels no life, motion, nor undoubted sign of the spirit a long while, that is, of the pardon of his sins, and of reconciliation unto God: and when afterward he hath a feeling of faith, and other spiritual graces, by their motions and fruits, oft-times he is again deprived of it, either because he hath wounded his conscience by falling into some known sin, as David did, (2. Sam. 12.) or for that the Lord will exercise his faith and manifest his power in his weakness, Deut. 8.2. 2. Cor. 12.9.  
Thirdly, the spirit of God doth not only give testimony, and persuade men of their adoption, but also confirmeth the same unto them, as Ephes. 4.30. Cap. 1.13. 2. Cor. 1.22. Cap. 5.5. These testimonies do minister unto every faithful man no small consolation, if they be rightly weighed.  
First, the spirit is called a seal, Ephes. 1.13. Cap. 4.30. As writings which pass to and fro among men, when the seal is put to them, are made out of question: so the promises of God propounded generally to all, are said by the spirit of God to be sealed in the heart of every particular believer, which signifies, that he giveth unto them evident assurance that the promise of life belongs unto them. Secondly, the spirit is called an earnest, or pledge, 2. Cor. 1.22. Cap. 5.5. for as in a bargain, when part of the price is paid in earnest, than assurance is made that men will pay the whole: so when the child of God hath received thus much from the holy Ghost, to be persuaded that he is adopted and chosen in Christ, he is put in good hope, and is already put in good assurance fully to enjoy eternal life. God doth never take his earnest back again, because it is so the earnest of our inheritance, (Eph. 1.13.) until the redemption of possession, as that it is an earnest also that in the mean time God stablisheth us in Christ: (2. Cor. 1.21.22. and that he hath created us even for this thing, namely to clothe us with immortality and eternal life at the last.  
So then, let not the tempter draw us to waver and doubt, but let us boldly with the Apostle say, 2. Tim. 1.12. we know whom we have believed.  
Touching the testimony of the spirit, three questions may be demanded.  
First, whether a man may be assured that he hath God's spirit.  
Secondly, how a man may discern between the illusion of the devil, and the testimony of the spirit.  
Thirdly, by what means the spirit of God giveth a particular testimony in a man's conscience of his adoption.  

First, whether a man may be assured that he hath the spirit of God.  
This point is already glanced at in the words immediately going before, and now for the better satisfaction of our hearts, shallbe through Gods gracious assistance further declared; namely, that a man having the spirit of God, may know that he hath it.  
1. Thes. 8.19. Quench not the spirit.  
Here the Apostle giveth us to understand, that the spirit in some respect is like unto fire, it will burn up and consume things that may be burned and consumed, as stubble, straw, sticks, etc.  
Secondly, it doth purge and purify those things which can abide to be purgged.  
Thirdly, it giveth light even in the most dim and dark places.  
Fourthly, it giveth heat, and doth as it were put life into those things, which are capable of life: For whilst a man is frozen and starved with cold, he is maimed and as it were without life; but being brought to the fire, he is hot, revived, cheered, and then becometh active & nimble: these are the properties of fire, and these do in some manner resemble and shadow out unto us the works and effects of the spirit.  
When the spirit of God feazeth upon a man, and entereth into his soul, than it beginneth to burn and consume in him evil affections, noisome lusts, and such other stubble as is in man.  
Secondly, it doth purge us from gross sins, and daily more and more doth purify us, that we may be clean and holy vessels and temples for him to rest and dwell in.  
Thirdly, it is a shining light ever burning, and giveth light to us in that way which we have to walk in.  
Fourthly, it doth set us on heat, and inflameth us with a zeal of God's glory, a care of our duty, and with a love of all mankind; yea withal it putteth life and lust into us, to walk in that good way, in which it doth lead us; and to do all those good works, which may glorify God, or be commodious unto men.  
Now as truly and as certainly as we may say that there is fire, when we see straw and such like things consumed, or gold or silver finely purged out, or great light in dark places, or great heat in bodies that were benumbed before: even so truly and certainly, we may say and persuade ourselves, that the spirit of God is in us, when we see our corruption consumed, our souls purged from the dross of sin, our hearts enlightened and made hot in walking and working according to that light.  
So then, if the spirit of God be a fire that inflameth our cold frozen hearts with a zeal of God's glory, and love of our brethren, Matth. 3.11. Act. 2.3. how can the fire that is carried in our breasts be hidden from us? The spirit of God is an earnest, 2. Cor. 1.22. and who receiving an earnest, cannot know whether he hath received it or no? for otherwise how can it assure us of our bargain, if of itself we have no assurance? it is a pledge of God's love and of our salvation, and who having a pawn in his custody, cannot know that he possesseth it?  
It is a heavenly light, (Eph. 1.17.18.) which doth illuminate our understandings, which were blind and ignorant in the knowledge of God's truth, and who cannot discern between blindness and sight, light and darkness.  
It is water, which purgeth us from our corruptions, Isa. 44.3. Ezech. 26.9. and who that is thus washed and cleansed, can doubt that this water hath touched him? It is a precious oil, (1. joh. 2.20.27.) which mollifieth our hard stony hearts, and maketh them pliable to Gods will, which before were so stiff & obdurate, that they would rather have broken, then bowed to obedience: it suppleth also our stiff joints, and maketh them active and nimble in the works of holiness and righteousness; and who finding these strange alterations in himself, may not be assured that he is anointed with this oil? And thus it is manifest that we may be assured that we have God's spirit.  
But if through frailty we have fallen, (for who is he that falleth not) how may we know then, that we still retain the spirit of God?  
To this end let us search our hearts and try them by these Rules; namely,  
First, by our liking and misliking of sin: for if after our fall, we hold our former hatred of sin, and the oftener we fall, the more through and deadly hatred we conceive against sin, undoubtedly that frailty hath not as yet deprived us of the spirit.  
Seccondly, by our sorrow; for so long as our sorrow increaseth for our sins, it cannot be thought that sin and the flesh have overcome, and utterly quenched the spirit in us.  
Thirdly, by our care; for if we grow in a godly care; both how we may be able to wage battle against sin in the plain, and how we may prevent sin in all his policies, we have a further assurance that sin, although it be great, hath not hitherto prevailed against those few and small graces, which the good spirit of God hath bestowed upon us. Again by our care; If thou be careful to redeem that which by thy fall thou hast lost, and hast a care to run so much faster forward, by how much more thou hast been letted by thy fall; than it doth appear that the spirit is in thee, yea it is lively and mighty in operation.   

Secondly, how a man may discern between the illusion of the devil, and the testimony of the Spirit.  
Whereas presumption and the illusion of Satan will as well tell a man that he is the child of God, as the true testimony of the spirit, the way to put difference between them is this, as followeth.  
First, we are to know, that the preaching of the Gospel is the ministry of the spirit, whereby we are sealed in the assurance of our salvation, (2. Cor. 3.6.) and hence it is, that the preachers of the Gospel are called the ministers by whom men believe, (1. Cor. 3.5.) and the words of the Gospel are called by Christ, spirit and life, joh. 6.63. because it is the ministry of the spirit which quickeneth us. And (Gal. 3.2.) the Apostle saith, that we have received the spirit by the hearing of faith, that is, by the doctrine of faith preached in the ministry of the Gospel. If therefore the testimony of salvation in the mind of the faithful, be conceived by the preaching of the Gospel, applied unto them by faith: than it is most certainly the testimony of God's spirit, which sealeth in us the full assurance of that we believe, (Eph. 1.13.) for the inward testimony of God's spirit is not different from the outward testimony of the word: and therefore it doth bear no witness, nor give any assurance, that they are saved, whom God's word pronounceth to be in the state of damnation.  
Now if this persuasion of theirs be not grounded upon God's word, who persuade themselves that they are elected, adopted, and shall be saved, notwithstanding that they live in their sins without repentance, making no conscience of their ways, nor endeavouring to serve the Lord in uprightness of life; than it is not the testimony of God's spirit, but a presumptuous fantasy, and a secure and carnal imagination.  
Those who have the testimony of the spirit, have an earnest desire after the outward means of our salvation (as the hearing and reading of the word, the receiving of the Sacraments, & other holy duties of God's service) and are careful to enjoy them, not only when they come good cheap, that is, in the days of peace; but also when they be very chargeable, that is, in the day of trouble and adversity.  
That this earnest desire is a note of God's children, and a testimony of the spirit, appeareth by these testimonies following; joh. 10.27. my sheep hear my voice; Cap. 8.47. he that is of God heareth God's word; 1. joh. 4.6. he that knoweth God heareth us; jer. 15.16. thy words were found by me, and I did eat them, and thy word was unto me the joy and rejoicing of my heart. Chrys. homil. 4. in Genes. Sicut esurire, etc. as to hunger after meat is a token of bodily health, so to have our hearts to bray after the word of God, (Psal. 119.20.) is a sign of spiritual health: for Solomon saith, Pro. 18.1. that for the desire thereof a man will separate himself to seek it: so as neither oxen, nor farms, nor wife, shall stop the way against him, Luk. 14.8. A true member of Christ is therefore well compared to a wise merchant, Matth. 13.45. who rather then he would want the precious pearl of God's word, selleth all he hath to buy it.  
Whosoever therefore laboureth to purchase this precious pearl; whosoever hungereth after this heavenly Manna, as well in time of adversity, as in time of prosperity; and carefully, diligently, and attentively hear it, may to their comfort assure themselves, that they have an undoubted sign of their election. But yet it may be that sometimes we find no heart in the word, but that it is irksome to us; which if we feel at any time, let us not exclude ourselves from hearing; for oftentimes a stomach is gotten by eating. As in general diseases of the body (as in an ague) all parts are weak, but principally the stomach, yet it receiveth a medicine, and the disease itself provoketh us to that: so if Satan have weakened thy stomach so much that thou hast no list to hear the word, let this dullness be so far from discouraging thee, as it make thee to lust and desire the more after it: For as a man's desire to any thing groweth or decreaseth, so doth his endeavour and labour for the means: if thy desire be strong, then shall not light occasions withdraw thee from the means, but it must be a violent occasion and let, that shall stop the passage of thine endeavour, and seeking after the means. This is a worthy rule to examine our love to God's word by.  
Therefore let us remember with what desire and affection we have heard the word of God, how precious it hath it been unto us, above gold, even the fine gold, how sweet and comfortable, even above the honey and the honey comb: and remember further with what fruit of knowledge in the will of God, increase of faith in his promises, purpose and endeavour of amendment of life, we have oftentimes heard the same: and in the truth of these things we may comfort ourselves.  
But presumption ariseth not from the use of these means, but from carnal security: for the less that the presumptuous man heareth the word, and performeth the duties of God's service, the more confidently doth he boast of his faith and full assurance.  
Therefore they who had rather be without the means of salvation, then enjoy them, who will be at no cost to obtain them, nor forego any pleasure or commodity, that they may have them, nor when they hear, are affected with any delight, these can have no assurance of their election and salvation.  
Thirdly, the testimony of the spirit is much assaulted with doubting in all God's children, against which we must strive by faith, till this mortal flesh be swallowed up of immortality.  
Christ reprehended Peter for his doubting, Matth. 14.31. the virgin Mary doubted, Luk. 1.34. how can this thing be? This is the lot of all the members of Christ, they totter and reel in their souls. Look upon Abraham the father of the faithful, distrusting the providence of God, as unwilling to defend him and his wife from Pharaoh and Abimelech, unless she would follow that way that seemed best to him; namely to call him brother, and herself sister, (Gen. 12.20.) Look upon Moses also when he was called to go to Pharaoh, Exod. 3.11. etc. who am I that should go unto Pharaoh, etc. And Samuel when he was willed to anoint David, feared the malice of Saul, 1. Sam. 16.2.  
Undoubtedly he that never doubted, never believed; for whosoever in truth believeth, feeleth sometimes doubtings and waver of his faith. Even as the sound body feeleth oftentimes the grudge of a fever and distemperature of the body, which if he had not health, he could never find and feel: so the faithful soul feeleth oftentimes sundry doubtings, which if his faith were not found, he could not discern: for we feel not corruption by corruption, because when the strong man possesseth the house, all things are in peace, Luk. 11.21.22. but we perceive corruption in us by a contrary grace of God's spirit.  
But yet though our faith be assaulted with doubtings, it may be certain. The fun always shineth in the firmament, though the clouds have covered it, and the light appear not: the tree hath life in it, though it be not in winter discerned; so faith hath some assurance and persuasion, though it be shaken with doubtings, and assaulted with temptations.  
And when we feel those doubtings and imperfections, let us set against them the certainty of God's truth, and the unchangeableness of God's promises; let us draw near to the holy Sacraments, and thereby seek strength and increase of faith.  
But presumption is confident, and never doubteth nor maketh any question of his election and salvation, but saith with the proud Pharisie, Luk. 18.11. I was never troubled (I thank God) as touching my election and salvation, as many are, but always have had a strong belief that I am in God's love, and shall undoubtedly be saved. This is the voice of presumption, and not that testimony of God's spirit.  
Fourthly, those who have the testimony of the spirit of God, have the spirit of prayer & supplication; which is so called, Zach. 12.10. because it stirreth up the heart and maketh it fit to pray, Rom. 8.26. For imploring God grace, and mercy, is a notable fruit of God's spirit working in us: as is further declared (Rom. 8.16. in that he saith) that the spirit maketh us cry Abba, father; unto whom we pray so earnestly with groans and sighs, as though a man would even fill heaven and earth with the cry, not of his lips, but of his heart, touched with sense and feeling of his manifold sins and offences.  
Object. Bellarmine saith, there be many that call God their father, as the jews, job. 8.41. and many say in the Lord's prayer, O our father, who are not assured that they are the sons of God.  
Ans. Touching the calling of God father, we must understand, that the Apostle speaketh not of crying with the mouth, but of a crying in the heart, Gal. 4.6. for though all utter the same voice, yet it is not the same crying. The unclean spirit made the same confession of Christ outwardly, Mat. 5.7. acknowledging him to be the son of God, which Peter did make, Math. 16.16. yet were not both one kind of confession; the belief in the heart which was in Peter, did discern their confessions, and distinguish them either from other.  
Supplication and prayer is an ordinary work of the holy Ghost in all that believe, Rom. 10.14. and he that would know whether he hath the spirit truly dwelling in his heart, shall know it by this: Rom. 10.13. whosoever calleth upon the name of the Lord shall be saved. But this prayer must be the prayer of faith, jam. 1.5. Matth. 21.22. and must be performed in spirit and in truth, 1. joh. 4.24. and not with deceitful lips: for it is to no purpose to draw near unto God with our mouths, if our hearts be far from him, Isa. 29.13.  
But presumption is in them that use not to call upon the name of God, which is a sign of a worker of inquiry, Psal. 14.4. Psal. 53.4. who happily I deny not to speak prayers, but do not pray indeed: whose speaking prayers God answereth with silence, Isa. 1.15.  
Fiftly, that which maketh the last difference between the testimony of the spirit, and the illusion of Satan, is the affection of a dutiful child of God: a most loving father, and his affection makes a man stand in fear of the Majesty of God wheresoever he is, and to make conscience of every evil way.  
The wise man saith, Pro. 28.14. that blessed is the man, that feareth always; where he doth not understand a doubtful fear of our election, but a fear to sin, and a conscionable care to avoid those things which are displeasing to God's sight: Phil. 2.12. make an end of your own salvation with fear and trembling: here also the Apostle would not have us fear, lest we should be rejected and damned, after we are truly committed unto God, but lest we fall into sin, and neglect that duty, which we own to our heavenly father.  
There is a twofold fear mentioned in Scripture: the first is a servile fear, proceeding from incredulity, whereby men fear God as an angry judge, who is ready to inflict upon them these punishments which by their sins they have deserved. The other is a sonlike fear, which is a fruit of faith, whereby we do not fear God, as an angry judge, but as a gracious father, whose displeasure we would by no means incur; not because we fear so much his wrath, as because we would not do any thing which might cause him to look upon us with a frowning countenance. And this sonlike fear is commended unto us in the Scriptures, as being a part of the honour and service which we own unto God; Mal. 1.6. If I be a Master, where is my fear? Psal. 2.11. serve the Lord in fear: 1. Pet. 1.17. pass the time of your dwelling here in fear: Psal. 112.1. blessed is the man that feareth the Lord. But presumption feareth not to displease God: Pro. 28.14. he that hardeneth his heart shall fall into evil; here fear is opposed to carnal security, and hardness of heart: for he that hardeneth his heart and continueth in carnal security, runneth headlong into the evil of sin, and consequently of everlasting damnation.   

Thirdly, by what means the Spirit giveth testimony.  
The means by which the spirit of God giveth a particular testimony to a man's conscience of his adoption, comes now to be considered.  
The means are three, 1. the word: 2. the Sacraments: 3. the fruits of the spirit.  

1. First, the word of God.  
As touching the word of God, the spirit of God persuadeth us of our adoption and salvation, with arguments grounded upon God's word. To which purpose here is required a double work; the first of the Minister, the second of the hearer.  
The Minister is to make particular application of the word generally preached to the special use of the hearer: As Nathan to David, 2. Sam. 12.7. thou art the man; as Peter to the jews, Act. 2.23. him have you taken by the hands of the wicked, etc. And as all the prophets to their several peoples, to whom they were sent.  
The Minister speaketh not to every man particularly one by one, but speaking to the assembly, he laboureth to make every man conceive of that, that is spoken as particularly spoken to himself: for the word of God being as a proclamation in writing common to all, the Minister is as the voice of the crier, to give notice to that congregation, that the matter of the proclamation concerneth them and every of them, saying in effect, Act. 13.26. Ye men and brethren children of the generation of Abraham, and whosoever among you feareth God, to you is this word of salvation sent: Act. 3.26. First, unto you hath God raised up his son jesus, and him he hath sent to bless you, in turning every one of you from your iniquities. Now as every man conceiveth the proclamation (according to the matter of it,) no less to concern him, then as if it had been spoken in particular to him alone: so doth the Minister leave every man a like interessed in the message of salvation; what he saith to all in general, that be saith in part to every man; what to believers, to every believer; what to sinners, to every sinner. Therefore sometimes he speaketh in the singular number, as to one, that it may be known that he speaketh to any or every one: Ephes. 5.14. Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light: Rom. 10.9. If thou shalt confess with thy mouth the Lord jesus, and shalt believe in thine heart that God raised him up from the dead, thou shalt be saved, even thou, or thou, or whosoever it be amongst you.  
Thus God gave his law to all Israel, speaking to all as if he had spoken namely and particularly to every one: Exod. 20.34.7. thou shalt have no other Gods before me, etc. every man was therein to conceive that he himself was spoken to.  
Again, the Minister sometimes hath occasion to speak to some one man alone, and then he himself out of the general, deduceth a particular to that one man: as Paul doth to the jailor, Act. 16.31. believe thou in the Lord jesus Christ, and thou shalt be saved: for by what authority Paul spoke this to the jailor, by the same authority doth the Minister in like case, speak the same to any other man in particular. Thus much of the Ministers application: The next is the work of the hearer, who is to apply the word of God, heard by him, to himself.  
A man duly hearing the word of God, and receiving it not as the word of the Minister, 1. Thes. 2.13. not as the word of man, but as it is in deed, the word of God, and accordingly believing in it as from God: for that which he believeth generally, frameth a conclusion to be believed particularly as touching himself. The Minister saith, Luk. 13.3. except you repent, you shall perish; this he believeth, and therefore concludes as touching himself; except I repent, I shall perish. The Minister saith, Mar. 1.15. Cap. 16.15.16. Repent and believe the Gospel, and you shallbe saved; this he believeth, and therefore concludes also of himself, if I repent and believe the Gospel, I shall be saved. This whether spoken publicly or privately, the conscience of the hearer apprehendeth this, he believeth it, and therein believeth not only the Minister, but the word of Christ; and because he believeth in jesus Christ, and that by the word of Christ, that whosoever believeth in him shallbe saved, therefore he believeth that himself shallbe saved.  
Thus then, both the Minister maketh such application to the hearer, & the hearer again doth apply the same to himself, as hath been showed, and then the holy Ghost openeth our deaf ears, Psal. 40.6. enlighteneth our blind understandings, Luk. 24.45. and powerfully inclineth our will, Psal. 119.36. so that we may attentively hear, truly understand, and be fully assured of the truth, which is delivered, not only in respect of the whole Church, but also in respect of ourselves particularly; so as we may say, I believe that these promises of God are true, and that they belong to all the faithful, and consequently unto me, who do believe, and am assured of them: 1. Tim. 1.15. so did Paul say, that jesus Christ was come into the world to save sinners, whereof I am chief.  
But yet when we have the word preached, the holy Ghost doth not always presently beget faith and repentance in God's children; for howsoever Paul plant, and Apollo's water, yet God alone giveth the increase, 1. Cor. 3.6. so that the word may long sound in our ears, before it pierce the heart, and beget faith in us, unless the Lord open our hearts and make the seed of his word fruitful. And though we do after not long hearing of, the word, feel this assurance of God's love and our election; yet let us not give over the hearing of the word, but expect God's blessing upon it, and wait his pleasure, with prayer for his grace, assuring ourselves that in the end he will make this his own ordinance effectual; whereas those who neglect and contemn God's word, have no such assurance, because it is the means and instrument, which is ordained of God for this purpose, without which the spirit of God doth not ordinarily beget faith, or any saving grace in us. So then, the principal agent and beginner hereof is the holy Ghost, enlightening the mind and conscience with spiritual and divine light: but the instrument to this action is the ministry of the Gospel; whereby the word of life is applied in the name of God, to the person of every believer.  
And this is done and conceived in a form of reasoning, framed in the mind by the holy Ghost, applying the promises of the Gospel in this manner;  
Every one that believeth in Christ, is the child of God, Rom. 8.30. and inheritor of the kingdom of heaven. This proposition is made by the minister of the word in the public congregation, and it is nothing else, but the promise of eternal life applied to the particular hearer: now while the hearers of God's word give themselves to meditate, and consider of the same promise, comes the spirit of God, and enlightens the eyes, and openeth the heart, and giveth them power both to will to believe, and to believe indeed; so as a man shall with freedom of spirit make an assumption, saying, but I believe in Christ, I renounce myself, and all my joy & comfort is in him; (flesh and blood cannot say this, Matth. 16.17. it is the operation of the holy Ghost) cap. 11.25. hence ariseth this blessed conclusion, which is the testimony of the spirit, Therefore I am the child of God.  
Thus doth Paul conclude, 1. Tim. 1.15. This is a true saying, and by all means worthy to be received, that jesus Christ came into the world to save sinners, whereof I am chief: and propoundeth himself herein an example, ver. 16. to all that shall in time to come believe unto eternal life. Thus when God saith, Psal. 27.8. Seek my face, the faithful soul answereth, Thy face will I seek: when God saith, Zach. 13.9. Thou art my people; the answer is again, Thou art the Lord my God: when Christ saith, Mar. 9.22. If thou believe, all things are possible to him that believeth; the answer is, I believe, Lord help my unbelief.  
Thus therefore to apply the word of the Gospel, is the fruit and effect of the spirit of adoption, which beareth witness to our spirits that we are the sons of God, Rom. 8.16. our own heart could not minister such comfort unto us, but God giveth us an heart to hearken to the voice of Christ, delivered by the minister out of the Gospel. Seeing then the spirit of God doth witness by the word unto us, our adoption and salvation, we may learn from hence, that it is a work of a man out of Christ, not to believe and assent unto the word, but rather to stand out in reasoning against the evidence of it. For so soon as a man is become the sheep of Christ, he cannot but presently hear his voiyce; joh. 10.27. and hence Christ himself proveth the carping pharisees not to be of God, because they could not abide to here his sayings, joh. 8.43. and who be they to whom the Gospel is hid? even they that perish, 2. Cor. 4.3. If we would have a more evident mark to know them by, it is added, that they be such, as the eyes of whose minds the God of the world hath blinded; wherein is implied a wilful joining with Satan to blind themselves further by their malice, than they were by corrupted nature.  
And if we would look to our congregations, we shall find many such of whom we may pronounce that which Steven did of the jews, that they were resisters of the holy Ghost, Act. 7.51. For whose words be these to the Almighty, job 21.14. Depart from us, we will not the knowledge of thy ways; and who is the Almighty that we should serve him? For how many of us that hear the word, receive the Sacraments, and go for Christians, resolve yet not to leave our sins, till they leave us? nay the obstinate purpose of our hearts, is to practise them still; and what is this else, but with the servants in the parable, Luk. 19.14. to send word into a far country after the king, that we will not have him to rule over us, but our own lusts shall still prescribe laws unto us?  
Again, when we call the people as God did his, jer. 6.16. to walk in the old way, that they may find rest to their souls: they answer us with them, we will not walk in that way; the sound of the thing, if not of the voice, speaketh: for we call from swearing, lying, covetousness which is idolatry, from Sabboth-breaking, intemperance, drink, uncleanness, but men's hearts speak by their lives, we will swear, we will drink to drunkenness, the ways of God are too strait and unequal, a man had as good be in prison, as in these bonds.  
By these instances we may see as in a glass, that many are tainted (amongst us) with this fearful sin of rising up, and reasoning against that light which shineth out in the word.   

Secondly, the Sacraments.  
The second means, whereby the spirit giveth us assurance of our salvation, is in the frequent use of the sacraments, which are added to the covenant of grace as seals, not to confirm God's promises in themselves, which are so undoubtedly true that they need no confirmation; but to strengthen our faith in this assurance, that they belong particularly unto us. For whereas in the word the promises of life and salvation are generally propounded to all believers, in the use of the Sacraments, they are particularly applied to every worthy receiver, to the end, that doubting being removed, they may be certainly assured, that all the promises of the Gospel do belong particularly to themselves. To this end, the Sacrament of circumcision is called the seal of the righteousness of faith, Rom. 4.11. because thereby, as by a seal, Abraham was confirmed in the truth of God's promises, and assured that the righteousness of faith, that is, the righteousness of Christ, did belong unto him.  
And answerable to this Sacrament is Baptism; wherein Christ and all the gracious promises of life, and salvation, made in him, are particularly applied to the party baptised; Gal. 3.27. all that are baptized into Christ have put on Christ. The Apostle here compareth Christ to a garment, which by the hand of faith is put on by every particular believer.  
So in the administration of the Lords supper, the bread and wine is particularly delivered unto all the communicants, to signify unto them, that every one who stretcheth forth the hand of faith, doth receive Christ and all his benefits, whereby his soul is nourished unto everlasting life.  
Whosoever therefore hath faith, he may be assured, that he receiveth Christ, he may be assured of his election and salvation, joh. 1.12. (for to as many as received him, he giveth power to be the sons of God.) And who are these? even those that believe in his name, joh. 6.54. and whosoever eats his flesh, and drinks his blood, hath eternal life.  
Now if we would know how we feed upon him, it is by the mouth of faith, joh. 6.47. The spirit of God properly (as the efficient cause) doth seal, (Eph. 4.30.) because it doth confirm and 'stablish in our hearts the assurance of everlasting life and salvation by his testimony: but it doth it by the ministry of the word and sacraments: so that in one blessing of God, we may consider three things: 1. that by his word God teacheth us: 2. by his sacraments be confirmeth us: 3. by the holy Ghost he illuminateth our minds, that the word and sacraments may obtain their proper end and use.  
When God gives any blessing to man, it is to be received by man, as God giveth it; now God giveth Christ, or at the least offereth him, not generally to mankind, but to the several and particular members of the church. In the Lord's supper (as in every sacrament,) there is a relation or analogy between the outward signs, and the thing signified. The action of the Minister giving the bread and wine, representing God's action, in giving Christ with his benefits to the particular communicants: Again, the action of receiving the bread and the wine severally, representeth another spiritual action of the believing heart, which apply Christ unto itself for the pardon of sin, and life everlasting.  
So then, thus speaketh the spirit to the soul; as sure as the water doth wash away the filth of thy body, so doth the blood of Christ sprinkled upon thy soul by the hand of faith, and by the holy Ghost, wash thee from all thy sins, joh. 1.7. And as the bread and wine received into into thy body, becometh wholly thine, so thy believing soul receiveth withal jesus Christ, with his death and righteousness, to the sealing up of thy everlasting salvation. For 1. Cor. 1.30. Christ is made of God unto us wisdom, righteousness, etc. 2. Cor. 5.21. and he was made sin, that knew no sin, that we should be made the righteousness of God in him.  
And thus we have heard the testimony of the spirit in the use of the sacraments.   

Thirdly, the fruits of the spirit.  
A third means whereby we may be assured that God's spirit witnesseth unto us our election and salvation, are the fruits and effects of the spirit: for the effects argue the cause, as the cause the effects; and that not only in natuaall things, but also in those which are supernatural and spiritual: neither are these fruits bare signs only of our election and salvation, but also manifest seals, which by their plain impression do evidently assure us thereof.  
First, God knoweth us, joh. 10.27. and then by the light of this knowledge communicated unto us, he enlig●neth our hearts with the true knowledge of himself: as the sun first lighteneth the eyes, and by this light we see the sun itself. And this Christ showeth, joh. 10.14. where first he saith, he knows his sheep; and then he addeth, that he is also known of them: As if he should say, whilst I know and acknowledge them for my sheep, hereby I bring to pass that they in like manner, by the participation of this my light and knowledge, do acknowledge me for their true pastor: If therefore we know and acknowledge God for our gracious God, and loving father in Christ, (joh. 6.69. we know and believe, saith Peter, etc.) it is a most certain sign that he also by his foreknowledge doth know and acknowledge us for his children; but if we remain in our ignorance, without the knowledge of God, and his son Christ, we can gather no assurance of our election and salvation: joh. 17.3. For this is eternal life, to know thee to be the true God, and him whom thou hast sent jesus Christ.  
Secondly, God hath eternally loved us in Christ: (Thou hast loved them, jer. 31. 3. with an everlasting love,) and hath expressed this his love, by sending his son, and giving him to death for us, joh. 3.16. 1. joh. 4.9. Now this love of God hath descended upon us, whereby we love him again; and this is plainly showed, 1. joh. 4. 19 where it is said, we love God, because he loved us first: and hence it is, that the Apostle saith, ver. 7. that love cometh of God, because we can neither love God nor our neighbour aright, till his love towards us, having shined upon us, hath inflamed our hearts. So also S. Paul saith, Rom. 5.5. that the love of God is shed abroad in our hearts, by the holy Ghost, which is given unto us; whereby love towards God is begotten in us. If therefore the love of God be in our hearts, we may be assured, that it is made by the seal of his love towards us.  
And thus we have heard of a second effect of the spirit, which may put us out of all doubt of God's love towards us: But for our further satisfaction, let us consider the special fruits of the spirit: as he best knoweth that he hath life, which feeleth it in himself; so he best knoweth that he hath the spirit of God, that feeleth the spirit working in him.  
Now the fruits of the spirit are set down, Gal. 5.22.23. as followeth,  
First, love respecteth both God and man. And the love which respecteth God showeth itself in two things: First, when a man's heart is set and disposed to seek the honour and glory of God in all things: Secondly, when a man by all means endeavours himself to please God in every thing, counting it a most miserable estate to live in the displeasure of God: by these two signs, a man may know whether he love God or no.  
Our love to man is a fruit of this love to God; for God is to be loved for himself, and man is loved for God. This love must be in deed and in truth, 1. joh. 3.18. and is showed in giving and forgiving, as afterward shall more appear.  
Secondly, joy, which is, when a man is glad at the good of his neighbour, as at his own good; and this is an especial work of the holy Ghost: Rom. 12.15. Rejoice with them that rejoice. This was the the practice of the neighbours of Zacharias and Elizabeth when john Baptist was borne, Luk. 1.58. And thus did the faithful for the conversion of the Gentiles, Act. 11.18.  
Thirdly, peace, which is nothing else but concord, which must be kept in an holy manner withal men, both good and bad, so far forth as can be, Rom. 12. 18. The prophet Esay speaking of the Gospel saith, c. 11.6. that the wolf shall dwell with the lamb, and the Leopard shallbe with the kid, etc. showing hereby that in the estate of grace, Christians (howsoever by nature cruel) shall become gentle, and live peaceable with all men, yea with those that hate peace, so far forth as may stand with a good conscience, Psal. 120.7.  
Fourthly, long suffering, whose property is to keep the affection of anger in moderation and compass. It standeth in two points: first, when a man deferreth his anger; and is hardly brought to it: secondly, when being angry, he stayeth the whotnesse of that affection, Colos. 3.12.13.  
Fiftly, gentleness, whereby a man behaveth and showeth himself friendly and courteous to every man: Tit. 3.2. Sof●, showing all meekness to all men. This gentleness stands in three points: first, to speak to every man friendly and lovingly: secondly, to salute friendly and courteously: thirdly, to be ready upon any occasion to give reverence, and honour to every man in his place.  
Sixtly, goodness; which is when a man is ready to do good, and become serviceable in his calling to all men, at all times, upon all occasions; as job 29.15.16. I was the eyes to the blind, I was the feet to the lame, I was a father unto the weak, etc. Thus did Paul, 1. Cor. 9.22. To the weak I became as weak, that I may win the weak; I am made all things to all men, etc. The godly are trees of righteousness, Isa. 61.3. bearing fruit not for themselves, but for others; and therefore Paul saith, By love serve one an other.  
Seventhly, faith or fidelity; which standeth in these two duties; first, to make conscience of a lie, and to speak every thing whereof we speak, as we think it is, and not to speak one thing, and think an other: secondly, to keep and perform the promise which thou hast made, being lawful and good.  
Eightly, meekness; which is a notable grace of God, when a man provoked by injuries, doth neither intent not enterprise the requital of the same. This meekness was in David, who when he was cast out of his kingdom, and scourged with the railing of Shemei, was not moved unto wrath, but did Christianly bear his revilings, and did forbid any to hurt him, 2. Sam. 16.10. The same virtue was in Moses, Numb. 12.3. of whom it is recorded, that he was a very meek man, above all the men that were upon the earth. And the like grace was in Paul, Rom. 9.3. who notwithstanding the jews sought to kill him, yet he wished to be separated from Christ for them.  
Ninthly, temperance; whereby a man bridleth his appetite or lust, in meat, drink, or apparel, 2. Pet. 1.6. this is a fruit of faith, and Dan. 1.8.11. practised by Daniel. Now to conclude, where these fruits of the spirit are to be found, there is also the spirit of God: for as certainly as we know that there is fire, because it easteth forth heat, and the sun by casting forth his bright beams, whereby the world is lightened; and that a tree is good by the good fruits it bringeth forth; so also may we as certainly be assured, that we have the spirit of God, when we find in ourselves these effects and undoubted fruits of the spirit.    

Secondly, the Testimony of our spirit.  
Now we are to speak of the testimony of our spirit, which is the testimony of the heart and conscience, purified and sanctified in the blood of Christ.  
This heart of ours testifieth two ways, 1. by inward tokens in itself: 2. by outward fruits.  
Inward tokens are certain special graces of God, imprinted in the spirit, whereby a man may certainly be assured of his adoption. These tokens are of two sorts, which respect either our sins past, present, or to come; or else, God's mercies in Christ.  

First, godly sorrow for sin.  
The first sign in our spirit which concerneth sins past, is godly sorrow; which is a pain and pricking in the heart, arising from the displeasure of God, from the acknowledgement and sense of sin, and fear of the just damnation which followeth after the same; as is expressed in those converts, Act. 2.27. whose hearts were pricked. So David complaineth, Psal. 119.28. that his soul melted with heaviness: and the Prophet Habacuk, cap. 3.16. when he heard God's judgements, his belly trembled.  
This inward sorrow is expressed, sometimes in the consumption of the body; job. 30.30. my bones are burnt with heat. David complaineth, that his reins are full of burning, Psal. 38.7. that his moisture is turned into the drought of summer, Psal. 32.4. As in the heat of summer all things are parched and dried, so our natural moisture, which should moisten and cheer the body, is consumed by the anger of God: job. 6.4. The arrows of the Almighty were in him, and the venom of them did drink up his spirit: Proverb. 17.22. a sorrowful spirit drieth up the bones.  
Now this inward consumption is bewrayed: 1. In the decay of strength, Psal. 38.8. I am weakened, and sore broken: job. 6.13. my strength is taken from me: Psal. 22.14. All my bones are out of joint, my strength is dried up like a potsherd. 2. In the hollowness and dimness of the sight of the eyes: Psal. 38.10. The light of mine eyes, even they are not mine own; that is, my sight faileth me for very sorrow: for as the eyes of a man that rejoiceth do more peircingly behold the light, because the spirits are then more pure; so darkness doth as it were dazzle the eyes of a sorrowful man, and darkeneth them, because the spirits are then more gross and feeble.  
Secondly, sometimes in tears: Matth. 26.75. Peter wept bitterly: the sinner washed Christ's feet with her tears, Luk. 7.37. the Church, Lament. 2.11. saith, her eyes failed with tears.  
Thirdly, sometimes in a heavy and sad gesture, with apparel answerable: Psal. 38.6. I go mourning all the day long. The Publican, Luk. 18.13. would not lift up so much as his eyes to heaven: in this condition, men clothed themselves with sackcloth, and covered their heads with ashes: So did Ahab in his counterfeit repentance, 1. Kin. 21.27. and so did the Ninevites, jon. 3.5. and this custom is not misliked by Christ, Matth. 11.21. who saith, that if the great works which were done in Corazin and Bethsaida, had been done in Tyrus and Sidon, they had repent long ago in sackcloth and ashes.  
Fourthly, sometimes they groan grievously, and cry vehemently, desiring above all things reconciliation with God in Christ, for the pardon of their sins: Psal. 38.8. I roar for the very grief of my heart: v. 9 and sigh: Psal. 32.3. I roared all the day long.  
Quest. Whether have all men that are humbled, the like measure of sorrow?  
Answ. No; but some more, some less: job (c. 6.2.3.) felt the hand of God in exceeding great measure, when he cried, O that my grief were well weighed, etc. the same did Hezekias, when on his sick bed he said, Isa. 38.13, 14. O Lord, it hath oppressed me; comfort me. Contrariwise the thief upon the cross, Luk. 23.40. and Lydia, Act. 16.14. in their conversions, never felt any such measure of grief: and of Lydia it is said, that presently upon the Lords opening her heart, she entertained Paul and Silas cheerfully into her house; which she could not have done, if she had been pressed down with any great measure of sorrow. Neither are we to dislike ourselves, because we are not so much humbled as we see some others; for God in his great wisdom giveth to every one which are to be saved, that which is convenient for their estate: and it is often seen in a festered sore, that the corruption is let out, as well with the pricking of a small pin, as with the wide lance of a razor: for remission of sins depends not upon the greatness, sufficiency, and worth of our sorrow; but upon the obedience and satisfaction of Christ, apprehended by faith.  
Further, upon feeling of this sorrow, two things are to be observed;  
First, all men must look that it be sound and seriously wrought in their hearts: for as men use to break hard stones into many small pieces, and not into dust; so must the feeling of God's anger for sin, break the heart of a poor sinner. This sorrow must not be felt for a brunt, but very often before the end of a man's life. David from his youth, Psal. 88.15.16. jacob wrestled, and halted upon his thigh, Gen. 32.25.31. The Paschal lamb must be eaten with sour herbs, Exod. 12.8. to signify, that they which will be free from the wrath of God by jesus Christ, must feel continually the smart of their own sins.  
Secondly, all men must take heed, lest when they are touched for their sins, they besnare not their own consciences, for if their sorrow be somewhat oversharp, they shall see themselves even brought to the gates of hell, and feel the pangs of death; and when they are in this perplexity, they shall find it a most hard matter to be freed from it, without the marvelous power of Christ: for many have never escaped that have been thus plunged in distress, as Cain, Saul, judas, Achitophel. And Paul's counsel is to be followed for the moderating of this sorrow; that is, that such are to be comforted, 2. Cor. 2.6, 7. and further he giveth a sufficient reason, v. 11. lest Satan should cirumvent us.  
There is a twofold sorrow for sin: 1. Legal and worldly: 2. evangelical and godly.  
First, a legal sorrow for sin, is in respect of the punishment, & it is wrought by the law.  
Secondly, evangelical sorrow is sorrow for sin, because it is sin; this indeed is a grace of God, but it is not wrought by the law, but by the preaching of mercy and reconciliation, and it follows in us upon the apprehension of God's mercy by faith. Now the nature of this sorrow may be better conceived, if we compare it with worldly sorrow.  
1. First, worldly sorrow springs of sin, and it is nothing else but the horror of conscience, & apprehension of the wrath of God for the same: Now godly sorrow indeed may be occasioned by our sins, but it springs properly of the apprehension of the grace and goodness of God in Christ jesus.  
2. Worldly sorrow is a grief for sin only in respect of the punishment; but godly sorrow is a lively touch, and grief of heart for sin, because it is sin, though there were no punishment for it.  
3. This is godly sorrow, when we love the man that rebuketh us; Act. 2.37. and reverence the word the more, being by it reproved in our conscience; but this is worldly sorrow, when we hate him that reproveth in the gate.  
4. If our sorrow do drive us to prayer, or to seek comfort in the word of God, it is good: but when men to put away sorrow, will go sleep, will go play, will go sport themselves, get to merry company, and pass away the time, and so as they term it, will purge and drive away the rage of melancholy: never go to preacher, never respect prayer, nor seek comfort in the word of God: this sorrow is not good.  
To conclude, S. Paul hath set down seven signs whereby this godly sorrow may be discerned, 2. Cor. 7.10.11. which when a man doth find in himself, he hath no doubt godly sorrow in him.   

Signs of godly sorrow.  
A care to avoid evil past, and not to sin again: joh. 5.14. Sin no more, lest a worse thing come unto thee: And this care is signified by watching and waking, Apoc. 2.2.3.  
A confession of our sins to God, and comdemning ourselves for them. Thus the prophet taught the people, Hos. 14.2. to say, Take away all iniquity, etc. and holy Daniel, the man beloved of God, did practise this rule, Dan. 9.18.19. O God incline thine ear, open thine eyes, and behold, etc. Prou. 28.13. he that confesseth his sins, and forsaketh them, shall have mercy.  
A holy and inward anger against ourselves, for our carelessness in looking to our own ways: job. 42.6. I abhor myself. So when Ephraim repent, this was the effect of her repentance, jer. 31.19. She smote upon her thigh.  
A fear not so much of God's judgements, as lest we fall into the same sins again, and so offend our merciful father: Psal. 130.4. with thee is mercy, that thou mayst be feared: Pro. 28.14. blessed is the man that feareth always.  
A desire ever after to please God with all our hearts; This was in David, Psal. 119.11. I have hid thy promise in my heart, that I might not sin against thee: ver. 60. I made haste, and delayed not to keep thy commandments: ver. 106. I have sworn and will perform it, that I will keep thy righteous judgements: ver. 5. O that my ways were directed to keep thy statutes!  
A zeal for God's glory and worship, with sorrow for the defect in himself and others: Apoc. 3.19. zeal and repentance are coupled as the cause and effect. This zeal was in David, Psal. 119.139. my zeal hath even consumed me: ver. 135. I saw the transgressors, and was grieved, because they kept nor thy word: ver. 136. mine eyes gush out with rivers of water, because they keep not thy law.  
A revenge, or punishing of ourselves, for our offences committed against God: which is, when we deny some things unto ourselves, to free us thereby from sin, which otherwise we might use lawfully for our comfort. Thus David would not drink, 1. Chro. 11.18.19. of the water of Bethelem: and thus having offended in gluttony and drunkenness, let us revenge ourselves by fasting and abstinence.  
Now hast thou found these worthy fruits in thyself? then certtainly, as they said unto Peter, Math. 26.73. that his speech bewrayed him to be a Galilean; so these gracious signs will assure thee, that thou hast sorrowed with a godly sorrow for thy sins.  
Unto these things I may add the judgement of that reverend Divine Mr. Grenham, whose speech was, that the oftener sin, and the less grief, is a note of the child of the devil: but contrariwise, the oftener sin, and the more grief, is a note of the child of God. If a man be not troubled for sin here, it is the way to hell: if he troubled here, it is the way to heaven. And as they which have not been troubled, having had a little joy shall have eternal pain: so they which here have had a little pain, shall afterward have everlasting joy, Luk. 16.25. They that are corrected here, and profited by it, are afflicted of the Lord in mercy; but they that be vexed and amend not, receive a token of God's further wrath. Therefore we must not look to feel comfort in the remission of our sins, unless we also have sorrow for committing of out sins. For never were any of God's children comforted thoroughly, but they were first humbled for their sins; Deut. 32.39. I kill and give life, I wound and make whole, saith the Lord. For shall Christ have his heart pricked with a spear? and shall not we have ours pricked with sorrow? we can never without the knowledge and feeling of sorrow for our sins hearty long for Christ. In all their sacrifices of the law, wherein Christ was perfigured, was also manifested under dark signs the contrition of the heart, and acknowledgement of their unworthiness: Psal. 4.5. Tremble and sin not, saith David: where he showeth that this is an effectual thing to true repentance, to quake and tremble for fear of God's judgements. Therefore we must fear and humble ourselves, because before terror and quakeing at the judgements of God, we will never be brought to offer ourselves to Christ alone. David, Psal. 32. (entitled, a Psalm of instruction concerning the free remission of sins) teacheth how we shall find the same; where he showeth, until trouble of mind did drive him to God, he found no comfort. Manasses, 2. Chron. 33.12.13. which did eat the bread of sorrow, and drink the water of grief, until he had lamented and sorrowed, felt no rest nor peace in his soul. This godly sorrow is well pleasing to God: Psal. 51.18.19. the sacrifices of God are a contrite spirit, a broken and contrite heart, O God, thou wilt not despise. Isa. 66.2. To him will I look, even to him that is poor, and of a contrite spirit. Matth. 9.13. I am not come to call the righteous, but sinners to repentance: not every sinner, but that sinner which condemneth sin in himself, and is weary and laden with his sins, Mal. 11.28. Christ preferreth the harlotts and publicans, before the Pharisees, Matth. 21.32. for they being pricked for their sins, and convicted, did sorrow. So then, Christ giveth righteousness to them that feel themselves sinners, ease to them which are burdened, light to them which are in darkness, life to them which are dead, and salvation to them that condemn themselves.  
To conclude, that we may the better get this holy affection of sorrow into our hearts, we must use all helps needful for this purpose.  
And first of all, we must be careful and conscionable hearers of the word of God, because by the power of God's word this godly sorrow is wrought in our hearts: Heb. 4.12. for the word of God is lively and mighty in operation, and sharper than any two edged sword. men's affections are cold, neither are they touched and displeased with their sins, so long as they be in ignorance; but when the word of God pierceth into the deepest bottom of their heart, and telleth them, that they have to do with the Lord, than they are touched with sorrow and begin to fear, and to come to the knowledge and feeling of that, whereof before they were ignorant. joh. 16.8. For he reproveth the world of sin: that is, the spirit of God by the word awaketh our consciences, that those sins which before were hid, should be made manifest. It was a good while before David openly confessed his cruel sins to Nathan, or to God, neither did he find comfort of conscience until he had thus confessed, 2. Sam. 12. joseph's brethren were thirteen years, and never remembered their sin, until after such time as the Lord laid it out before them, Gen. 42.21. The woman of Samaria was pleasant, and jested with our Saviour Christ, until her sins were opened, and then she began to answer with more reverence: for until she was willed to call her husband, she thought all was safe; but after she was told she had played the Adultres, she acknowledged him that he was a prophet. The jews cared not for the Apostles, nor made any conscience of their sins; but after they had heard Peter preaching against their sins, than they left off mocking, & were pricked in their hearts, Act. 2.37. Paul, 1. Cor. 14.24.25. saith, If all do prophesy, and there come in one that believeth not, or one unlearned, he is rebuked of all men, and is judged of all men, and so are the secrets of the heart made manifest, and so will he fall down on his face, and worship God, and say plainly, that God is in you in deed; where he showeth, that the word of God citeth and summoneth our consciences before the tribunal of God, and woundeth us with a lively feeling of God's judgements and sense of our sins.  
Because it is a supernatural work, we must entreat the Lord according to his promise, Zach. 12.10. to put his spirit into us, and thereby to mollify our stony hearts, as he hath covenanted, Ezech. 36.26. Otherwise we may toil out ourselves in vain, and after a long and tedious strife, be as far, nay further from a tender and sorrowful heart than we were at the beginning. The Apostle, jam. 4. requireth us to draw near unto God, (to wit, by the ministery of the word, by partaking of the holy Sacraments, and by faithful and fervent prayer,) and then he saith that God will draw near unto us, namely in his mercy and goodness, and in all the fruits and effects thereof. Now ver. 9 mark what the Apostle addeth: Afflict yourselves; sorrow and weep, etc. The grief signifieth that heaviness which is joined with a certain shamefastness, as appeareth in the countenance: And if we thus begin to cast down ourselves before the Lord, he will assuredly raise us up, ver. 10.  
We must aggravate our sins, by calling to our minds our many and great offences against his Majesty, and by laying before our eyes in as particular manner as we can, our corruptions both original and actual, before, and since our callings: here consider how grievous they have been, many of them being committed against our knowledge and consciences, yea against those promises and covenants that we have made unto the Lord, for the resisting and forsaking of them. Further, we are to think with ourselves of how long continuance they have been, how offensive, how pernicious and infectious to others: how many we have poisoned by them, of whose recovery we are altogether uncertain, some of them (for aught we know to the contrary) being already in torments in hell fire, for the sins whereinto we have drawn them: and others (perchance) likely enough to go the same way after them, if the Lord do not in mercy prevent them by his grace. These and the like meditations, will cause our hearts (if they be not past sense and feeling) somewhat to relent.  
Thus Nehemiah aggravateth their sins that lived in his time, Neh. 6.7. etc. And so did David his own corruptions, endeavouring in many words to make them odious in his own eyes, Psal. 51.5. acknowledging that he was conceived in sin, (which was the fountain of all) and brought forth in iniquity: that God required truth in the inward parts, ver. 9 but he had been hypocritical, and falsehearted: that God had taught him wisdom in the secret of his heart, but he had put that out of his consideration, and cast it behind his back, when it should have restrained him from all those ill courses that he took. Thus holy David labours to set out the haniousnes of his offences, that his own soul might abhor them, and all the world might see his utter detestation of them.  
We must not only with patience endure, but with earnestness entertain the admonitions, and reproofs of those which have been and are acquainted with our behaviour. For we are so full of self love, that others may easily discern more evil in us, than we can espy in ourselves: and those of all other are the best and most faithful friends, that will mercifully and wisely (though sharply and roundly) tell us of our faults: as Nathan dealt with David, when his heart had been withdrawn by lying in sins, unrepented of, 2. Sam. 12. which private admonition of his (as we may observe) was then a more effectual means for his rousing out of that dead slumber, than the public ordinances of God: which is not spoken, as if this private dealing were to be preferred before God's public ordinances, but that we may have each of them in due estimation.  
When we by our own searching and examination, and by the plain and faithful admonitions of others, have found out our manifold corruptions and sins; then in the next place let us inwardly and seriously meditate upon the infinite mercy of God, in giving us his Son, and also consider the incomparable love of the Son, in submitting himself to become a ransom for us, 1. joh. 4.10. Rom. 5.8. when as we never entreated or desired it on our part; nay even then when we were children of wrath, Ephes. 2.3. and his mortal enemies, Rom. 5.10. This was the thing that caused the jews (Zach. 12.10.) so to mourn and lament, because they considered what Christ had suffered in their behalf. And this should break and bruise our hearts (as it did others) that we wounded and pierced Christ our Saviour by our transgressions. For the chastisement of our peace was upon him, and by his stripes we were healed, Isa. 53.5. Look as the blood followed the nails, that were stricken through the blessed hands and feet of Christ; so should the meditation of the cross and passion of our Redeemer, be as it were nails and spears to pierce us, that our hearts might bleed for our sins: and we are not to think more hardly of the jews for crucifying him, then of ourselves, because our sins also crucified him. For the loss of a little worldly pelf, how are we grieved? but seeing our transgressions are the weapons whereby the Son of God was crucified, let us learn to be grieved for them above all things. Thus than the meditations of the manifold sufferings of Christ, should cause our hearts to be dissolved into tears.  
We must (as oft as fit occasion is offered) go unto the house o mourning, where we may be put in mind of our woeful estate, by reason of our wicked nature, and sinful carriage in violating the Lords holy commandments. And this is commended as the part of a godly wise man, Eccles. 7.6. where it is said, The heart of wisemen is in the house of mourning, but the heart of fools is in the house of mirth. And the reason why this is a part of wisdom is rendered, ver. 4. It is better to go into the house of mourning, then to the house of feasting; because this is the end of all men, and the living shall lay it to his heart.  
And if others chastisements should affect us, much more should God's correcting hand move us; and when he smiteth us, we should join with him and take his part, and rend our own hearts, joel. 2.13. and then if God's strokes on others, or on ourselves, do make us grieve for our wickedness, happy are we: for so saith David, Psal. 94.12. blessed is the man, O Lord, whom thou chastisest, and teachest in thy law: and our blessed Saviour also saith, Matth. 5.4. blessed are those that mourn, etc. Therefore when we find ourselves inclined to heaviness, in respect of any outward rod that lieth on us, or on our friends, let us take hold of the occasion, and turn the course of our grief an other way: which if we can perform, so making our sins our greatest sorrow, Christ jesus shallbe our greatest joy, and we being mourners in Zion, shallbe comforted in due season, Matth. 11.28. our iniquities shallbe covered, and not imputed, Psal. 32.1. scattered as a mist, taken a way as a cloud, Isa. 44.22. and we received into everlasting happiness.    

Secondly, the combat between the flesh and the spirit.  
The second token which is in regard of sin present, is the combat between the flesh and the spirit, proper to them which are regenerate, who are partly flesh, and partly spirit. For the better conceiving of this point, four things must be handled.  
First, the parties here by whom the combat is made, are the flesh and the spirit. The flesh signifieth the corruption of the whole nature of man, Rom. 8.3. Col. 2.11. here called the sinful body of the flesh: Rom. 7.18. I know that in me, that is, in my flesh, dwelleth no good thing: Gal. 5.19. the works of the flesh are manifest; as adultery, etc. Here we must make a distinction of three things: 1. man's nature: 2. the faculties of nature: 3. the corruption of both: which corruption hath two parts, 1. the loss of the image of God: 2. a proneness to all wickedness. So that we may truly say, that the nature and the powers of the soul of man are corrupted; & this is called the old man, Eph. 4.22. and the body of sin, Rom. 6.6. As poison put into a cup of wine doth make it deadly, dispersing itself into the same; in like manner original sin and concupiscence (which is by the first sin of Adam, is spread over his posterity) doth poison his whole nature, so that no sound part is found in him, from the crown of the head to the sole of his foot. Isa. 1.6.  
In this corrupt flesh are two things: Affections, and Lusts, Gal. 5.24.  
First, by affections, understand inordinate affections, which show themselves, and bear sway in carnal men; as anger in Cain, Gen. 4.5. love of pleasure more than of God in the last times, 2. Tim. 3.3. immoderate sorrow in Ahab, when he could not obtain Naboths' vineyard, 1. King. 21.4.  
Secondly, lusts are inordinate and insatiable desires after the things of this world; as riches, honours, and pleasures, etc. of this sort are covetousness, pride, gluttony, the lust of the flesh, etc.  
By this we see what a carnal man is, namely one that is carried a way with some inordinate affection, or some inordinate lust. Herod did many things at the motion of john Baptist, yet was he a carnal man: for he was possessed with an inordinate love of his brother's wife, Mar. 6.20. judas a disciple of Christ, yet he a carnal man, carried a way with the inordinate desire of money, joh. 12.6.  
The spirit is the gift of regeneration, lost by Adam, restored by Christ. The spirit I term a gift; and this gift is termed by the name of the spirit, because the spirit worketh it immediately in us, coming to do so from the Father and the Son. Again, I say it is a gift of regeneration, to make distinction between it and civil virtue. For there is a gift of regeneration which mortifies corruption, and a gift of nature which serves only to keep in corruption; of this second kind are all civil virtues in natural and heathen men, and not the first. joseph's chastity is a part of regeneration, and proceeds from the spirit here mentioned: but the chastity of Scipio is not so, proceeding only from nature, and the general providence of God, and not from the spirit of sanctification.  
More plainly, the spirit is a divine nature, quality, or condition, 2. Pet. 1.4. whereby we are made conformable to Christ in righteousness and holiness. And this spirit hath certain properties.  
First, that it is a rich & liberal grace of God: for it contains in it the seed of all virtues, and all necessary graces of God, because it comes in the name of original sin, which contains in it the seeds of all vices and sins.  
The second, is the largnes of it: for this spirit is in all the powers of them that are regenerate, that is, in the mind, conscience, will, affections, and in the sensual appetite: 1. Thes. 5.23. the very God of peace sanctify you throughout, etc. therefore he that is sanctified in one part, may in time be sanctified in all.  
The third, is sincerity; for the grace of God is without falsehood or guile, Psal. 32.1. Hence ariseth the difference between the godly man, and the hypocrite; between the works of nature, and the works of grace. There are men that in distress, desire the assistance and favour of God, and they do it without the spirit of God; for they do it deceitfully, desiring God's favour, not for itself; but in respect of some evil from which they would be delivered: as the mariners, jon. 1.5. and Pharaoh, Exod. 9 28. Again, there are men which mourn for their sins without the spirit of God: for there is much falsehood in their mourning; because they mourn for sin, only in respect of the punishment thereof. Lastly, there are that pretend a love to God, and yet want the spirit; for they love God only in respect of his benefits; as Saul loved God for a kingdom: such love is mercenary, and a work of nature: whereas the love which is from the spirit, makes us love God for himself, and for his honour.  
The fourth, is excellency: for the spirit of grace in Christians is more excellent than the grace of creation in two respects. 1. In respect of the beginning thereof: for the spirit is from Christ the second Adam both God and man; the grace of creation should have been conveyed unto us from the first Adam, but a mere man, if he had stood. 2. In respect of constancy: for God gave the will to Adam to persevere if he would: he giveth further to believers, both the will to persevere, and the deed.  
The fift, is liveliness, whereby the spirit is effectual in operation; job. 32.18.19. Elihu saith, that the spirit compelled him, and was in him as a vessel of new wine, which must have a vent. Now for the operation of the spirit, three things are to be known.  
First, that the spirit works in and by the word of God; which therefore is called the ministery of the spirit, 2. Cor. 3.6.  
Secondly, that the spirit worketh by certain degrees: The first degree, and the very first beginning of his divine operation, is to illuminate our minds, and make us feel what great need we have of Christ, and to desire to be reconciled and turned unto God: this is the first motion of the spirit in us, and they which want this, have nothing as yet of the spiritual graces of God in them.  
Thirdly, that the whole work of the spirit may be reduced to three actions. The first is, to cast down every thing in us, that exalts itself against God, 2. Cor. 10.5. and namely to beat down erroneous reason, and rebellious affection; and to put a man out of heart with his chief delights, and with his own self. The second, is to kindle in our hearts a care and desire of reconciliation with God in Christ: hence the spirit is called the spirit of grace and supplication, Zach. 12.10. The third, is to write the Law in our hearts, jer. 31.33. and that is done by putting a new light of knowledge into the mind, and new inclinations into the will and affections.  
Secondly, the means whereby this combat is made, is a twofold concupiscence; as Gal. 5.17. the flesh lusteth against the spirit, etc. First, the lust of the flesh showeth itself in two Actions: first, to defile and repress the good motions of the spirit; in which respect Paul saith, Rom. 7.21. When I would do good, evil is present: v. 23. The law of my flesh rebels against the law of my mind: hereupon the flesh is fitly resembled by the disease called the Mare, in which men in their slumber think they feel a thing as heavy as a mountain lying on their breasts, which they can no way remove. Secondly, to bring forth and to fill the mind with wicked cogitations, and rebellious inclinations: Matth. 15.19. Out of the heart cometh evil thoughts, murders, adulteries, etc. Cap. 12.34.35. How can you speak good things, when ye are evil? etc. In this respect concupiscence is said to tempt, entice, and draw away the mind of man, jam. 1.14. Secondly, the lust of the spirit hath two actions: first, to curb and restrain the flesh. Thus S. john saith, That the seed of grace keeps the regenerate that they cannot sin, 1. joh. 3.9. Secondly, to engender inclinations agreeable to the will of God. Thus David saith, that his reins did teach him in the night season, Psal. 16.7. and the Prophet saith, Isa. 30.21. Thine ear shall hear a voice behind thee, saying, This is the way, walk in it. This voice no doubt is not only the voice of such as be teachers, but also the inward voice of the spirit of God in us. And thus by the concurrence of those contrary actions in one and the same man, is this combat made.  
Thirdly, the cause which maketh this combat, is the contrariety of the flesh and the spirit: and the contrariety is very great, for the spirit is the gift of righteousness: and the flesh standeth in a double opposition to it: 1. In a want of righteousness: 2. In a proneness to all unrighteousness; that is to say, not in a single, but a double privation or want of the grace or gift of God.  
Quest. It may be demanded how these twain (being but qualities) can fight together?  
Answ. The flesh and the spirit are in the whole man regenerate, and all the powers of the foul of man; fire and water are said to be in compound bodies; light and darkness are in the air at the dawning of the day; In a vessel of lukewarm water, heat and cold are in it; we cannot say that the water is in one part hot, and in an other cold; but the whole quantity of water is hot in part, and cold in part: even so the man regenerate, is not in one part flesh, and in an other part spirit; but the whole mind is partly flesh, and partly spirit, and so are the will and affections throughout, partly spiritual and partly carnal. Now upon this it cometh to pass, that the powers of the soul are carried and disposed divers ways, and hereupon follows the combat.  
Fourthly, this combat shows itself in all the actions of men regenerate, which Paul signifies, Rom. 4.19. I do not the things I would. For example, in prayer sometimes we feel fervent desires, and sometimes again deadness of spirit; sometimes faith, sometimes doubting.  
This combat as it is in all the actions of the godly, so especially in good actions: thus much Paul teacheth, Rom. 7.21. When I would do good, evil is present with me: v. 19 for I do not the thing which I would, but the evil which I would not, that do I. This combat of the flesh and the spirit, is when the mind is carried against itself, and the affections against themselves, by reason that they are partly spiritual, and partly carnal; because our regeneration is in part, therefore it is opposed by the contrary corruption, which we have by nature; so that what the spirit loveth, the flesh hateth; what the spirit embraceth, the flesh abhorreth; what the spirit would have us to do, the flesh would have us to leave undone; whatsoever the spirit is delighted, with that the flesh is vexed and displeased. Satan doth not fight against the flesh, nor the flesh against Satan, nor either of them against themselves: for so their kingdom being divided, could not possibly stand, Matth. 12.25.26. And therefore it must needs be some other force, which causeth this opposition, which can proceed from nothing else, but from this spiritual fight.  
Consider therefore the contrary affections and actions, which plainly show themselves in this battle: for we find our faith assaulted with doubting, and infidelity, and these also again beaten back. after they have gotten some ground, and subdued with the spirit of faith: we discern also our affiance in God, showed by shaken with diffidence and distrust, and afterwards this distrust vanquished again by affiance, so as after we have uttered through the violence of temptation diffident and impatient speeches, yet at length we grow to jobs resolution, job. 13.15. Lo, though he slay me, yet will I trust in him. We may also discern our zeal, sometime so hot in God's service, that it expelleth coldness and the fruit thereof, dullness and drowzines of spirit, and sometimes by them it is cooled, and in outward appearance quenched. The like may be said of all other fruits of the flesh and the spirit. This conflict Christ noted in Peter, joh. 21.18. when thou wast young, thou girdest thyself, and walkest whether thou wouldst; but when thou shalt be old, thou shalt stretch forth thine hands, and another shall gird thee, and lead thee whether thou wouldst not. Out of doubt Peter was lead to death willingly in the spirit, but in the flesh against his wll; he would and he would not die: The spirit was willing, but the flesh would not, for death was never welcome to the flesh.  
In one and the self same man converted to God so long as he liveth here, there is the old and the new man; the spirit is the new man, he to be put on, this to be put off, Eph. 4.22.24. between these two there can be no peace; what peace saith jehu, 2. King. 9.22. so here what peace? because their wills are diverse, their desires and endeavours diverse, and their purpose diverse.  
Here we may insert two great conflicts, 1. between faith and reason. 2. between hope and despair.  
First, this combat between faith and reason, is touching the doctrine of the Church; faith stayeth itself upon God's word, but reason upon the wisdom of the world; faith believeth God's promises, reason respects the order of nature; faith depends upon God's power, reason regardeth the strength of nature: Exod. 14.11. Hast thou brought us to die in the wilderness, saith reason: ver. 13. fear ye not, stand still, and behold the salvation of the Lord, saith faith: Numb. 11.21.22. Six hundred thousand men are there of the people among whom I am, and thou sayest I will give them flesh that they may eat a month long, shall the sheep and the beeves be slain for them to find them, etc. saith reason: ver. 23. is the Lords hand shortened, saith faith: 2. Kin. 7.3. Though the Lord would make windows in heaven, could this thing come to pass, saith reason: behold thou shalt see it with thine eyes, saith faith. The like places to this effect be these, Hest. 4.11.13.14. Dan. 3.14.1. Cor. 1.13.24.  
Secondly, this combat between hope and despair is most gricuous, in the which the strife is for the crown of happiness after this life: For the obtaining whereof hope waiteth, but despair fainteth utterly. In this conflict, faith and the spirit join their assistance with hope, but the flesh and the conscience takes part with despair. For as despair by the persuasion of the flesh and conscience, objecteth against hope, the greatness, multitude, and filthiness of our sins, so hope by the counsel and advise of the spirit and faith objecteth unto despair the greatness and multitude of God's mercies, and the price of Christ's sacrifice, whereby we are purged from the filthiness of our sins, and sanctified by the spirit: Psal. 42.11. why art thou cast down my soul, and why art thou disquieted within me? wait on God. Rom. 7.24.25. O wretched man that I am, who shall deliver me from the body of this death? I thank God through jesus Christ, etc. To this effect are these testimonies, Psal. 77.7.8.9.10. Psal. 130.3.4. joh. 2.4.7. Now whence doth all this opposition and contrariety proceed? shall I say from the flesh? nay it is against all reason: for as Saint james disputeth, jam. 3.11. doth a fountain send forth at one place sweet water and bitter; or rather as Christ jesus reasoneth, Matth. 7.16. do men gather grapes of thorns, or figs of thistles? so may I demand, can the flesh in the which (as Saint Paul affirmeth, Rom. 7.8.) dwelleth no good thing, bring forth the fruits of the spirit, which are quite contrary to the nature thereof? namely, sorrow for sin, hatred of itself and the corruptions thereof, and an earnest desire of sanctification? it is impossible.  
So long as we are destitute of the spirit, and a lively faith, we are wholly overswayed with the flesh; and Satan like a mighty Tyrant holdeth us captive peaceably, and without any resistance.  
There is a combat I confess in the natural man, but it is between the natural conscience and the rebellious affections, which is incident to all men, that have in them any conscience or light of reason; but this is the check of conscience which all men find in themselves both good and bad, so oft as they offend God: But this combat whereof we speak, is a fight and a striving of the mind, will, and affections with themselves, whereby so far forth as they are renewed, they carry the man one way, and as they still remain uncorrupt, they carry him flat contrary.  
So then the persons in whom this combat is to be found are the believers, and they only. Hieron. Statim ut oves, etc. As soon as ever the devil shall see his sheep to be willing to forsake his flock, he is angry and rageth, esteeming that he hath lost whatsoever Christ hath gained. Greg. Mag. Hosts noster, etc. Our enemy by how much the more he seethe we rebel against him, by so much the more he stirreth to prevail: for he neglecteth whom he quietly possesseth: Luk. 22.31. Simon, Simon, Satan hath desired to winnow you as wheat: Apoc. 12.17. The dragon was wrath with the woman, and went and made war with the remnant of her seed which kept the commandments of God. The blind man, (joh. 9) so long as he continued in his blindness, was never called in question, but so soon as his eyes were opened, not only himself, but also his parents were presently convented: The Pirates while they know the ship to be empty, let it quietly pass, but when it returneth loaden with rich merchandise, their manner is to assault it with violence. So saith Chrysost: in Gen. homil: 31. while men are void of virtue, the devil letteth not their voyage; but when grace is given once, than he striveth to rob us of that grace.  
The Apostle in the first three chapters of the Epistle to the Ephesians, showeth the mystery of our salvation, and the causes thereof, for the confirmation of our faith. And in the next three chapters, he sets down divers duties, both generally belonging to all Christians, and also particulary appertaining to men of sundry conditions, that he might move them to repentance: But in the next place cap. 6.10.11. he doth give warning of the approach of mighty enemies, willing us to arm ourselves in our own defence: where further observe, that Paul enroleth himself in the number of Christian soldiers: Therefore it hence followeth, that when we have received the spirit of God, and have faith wrought in our hearts, and endeavour to serve the Lord in a Christian life, then beginneth a fierce battle, which never endeth till by death our spiritual enemies get a final overthrow.  
Now though this fight be exceeding sharp, and most troublesome to the poor Christian, yet he may thereby gather unto himself a certain assurance, that he is endued with the spirit of God, and a lively faith: for when he discerneth that he is assaulted with Satan and his own corrupt flesh, he may be assured that Satan is diseased of his quiet possession, by a superior power, which is no other but the power of God's spirit.  
Secondly, by his assaulting, it manifestly appeareth, that he findeth some resistance, so that he cannot peaceably re-enter.  
Thirdly, that howsoever our faith seemeth unto us never so weak, yet it is so strengthened continually by virtue of God's spirit, that Satan and all the power of hell, cannot prevail against it, Matth. 16.18. and 2. Cor. 12.9. Christ saith, My power is made perfect through weakness; for otherwise how should such weakness, withstand such might?  
Lastly, being assured that it is the spirit of God which assisteth and enableth us to withstand Satan, we may also be assured, that in the end we shall obtain victory: 1. joh. 4.4. Little children, ye are of God, and have overcome them: for greater is he that is within you, than he that is in the world. In us is Christ, in the world is the devil: Luk. 11.21.22 When the strong man armed keepeth his palace, the things that he possesseth are in peace; but when a stronger than he cometh upon him, and overcometh him, he taketh from him his armour; for as fire when it wrestleth with the water thrown upon it, ceaseth not till it hath overcome; so the resistance of the spirit against the flesh, will not cease till the full victory be obtained, and Satan himself trodden under our feet, Rom. 16.20.  
Here then is consolation for God's children, who feeling the burden of their sins, and being vexed with the continual assaults of their spiritual enemies, may comfort themselves with assurance that they are the members of the Church militant, into which none but soldiers are entertained; and that now they become to be God's servants and Saints, when as Satan opposeth himself against them.  
Here also is instruction, to teach that who doth not fight, is none of Christ's soldier: thou art not servant of jesus Christ, because to be his servant is to be his soldier.  
Therefore if thou art not skilled in this spiritual battle, if thou be not daily exercised to resist the devil, and to resist sin, if there be not in thee a daily controlling of thine own ways, and checking of thine heart, a resisting of thine own desires, a subduing of thy own affections, that thou mayest bring every thought to the obedience of Christ; if all be at peace within thee, and thou find no division, no contradiction between the flesh and the spirit, betwixt the old man and the new man, what dost thou in the Lords tents? Many there are that say they are Christ's, and take his name in their mouths, who yet never drew sword, nor gave stroke in Christ's behalf, who defy the devil with their mouths, but wrestle not against his works; who have renounced the world, and yet live in league with the world, and continue deeply entangled in the corruptions thereof. They would feign live with Christ in heaven, but yet would live in themselves here on earth; they would be blessed in the world to come, but yet would not be crossed in the pleasures of this world: but this cannot be, for he that hath called us to eternal life, hath told us that we must strive, Luk. 13.24. he that hath set before us an incorruptible crown, hath withal warned us that we must fight for it, 2. Cor. 9.25.26. 2. Tim. 2.5.   

Thirdly, a care to prevent sin.  
The third token that respects sin to come, is a care to prevent it: 1. Cor. 9.27. I bear down my body, and bring it in subjection, lest by any means after that I have preached unto others, I myself be reproved. This care was in David, Psal. 39.1. I thought I will take heed to my ways, that I sin not with my tongue: and Psal. 119.11. I have hid thy promise in my heart, that I might not sin against thee. Of this care joseph is a notable pattern, Gen. 39.12. in that he left his garment, and fled from his Mistress.  
This care showeth itself not only in ordering the outward actions, but even in the very thoughts of the heart: for where the Gospel is, of force it brings every thought into captivity, 2. Cor. 10.5. and the Apostles Rule is to be followed, Phil. 4.8. Whatsoever things are true, etc. if there be any virtue, or if there be any praise, think on these things.  
This care must be maintained in the practice of three things, 1. watchfulness: 2. sobriety: 3. prayer.  

First, of Watchfulness.  
Here first is required watchfulness: where there is no fear of danger, as in heaven, there needeth no watchfulness, but there we may live in great security; but where there is nothing but snares laid, and nets pitched to take us, where there may be many enemies gaping after our ruin, there must not be carelessness, but circumspect vigilance: Mat. 26.41. Watch and pray, that you enter not into temptation: Luk. 31.36. Watch therefore and pray continually, that ye may be counted worthy to escape all these things that shall come to pass.  
As valiant and careful soldiers, who are still in danger to be assaulted by their enemies, will be very watchful to prevent dangers, so must we be; because being assured that Satan knowing his time is but short, will redouble his forces to work our destruction: 1. Pet. 5.8. as a roaring lion, seeking whom he may devour: Apoc. 12.22. Woe to the inhabitants of the earth, and of the sea; for the devil is come down, which hath great wrath, knowing that his time is but short: Even as soldiers will most fiercely assault a town, when they cannot lie long at the siege, either by reason of winter drawing on, or the approaching of new forces to relief the town or raise the siege.  
To be watchful is a most excellent and Christian duty: Apoc. 3.2. Be awake, saith Christ, to the Angel of the Church of Sardi. It is not bodily but spiritual, and it is practised, when a man hath a circumspect care in respect of the salvation of his soul. Now this duty of watchfulness concerneth sin, which watchfulness against sin, standeth in two points.  
First, a man must daily and continually bethink himself beforehand of all sins and vices, into which he may happily fall. And for the doing of this, he must consider in himself two things: 1. his nature; 2. his calling. Touching his nature, he must consider, that in him remains the seeds and root of all sin, and therefore that he may fall into any sin whatsoever. Again, a man considering his nature, shall find himself more inclined to some sins then to others; and those he must specially mark and observe.  
Touching his calling, a man must mark the sins thereof: for since the fall of man, every calling hath his special sins, whereto men that walk therein are more incident. The Magistrate his sins, the Minister his, the Lawyer his, the Physician his, and the tradesman his. And as touching these, 1. A man must consider into what vices and abuses men are most subject that walk in that calling wherein he liveth, and so shall he have a foresight of the sins, that he may fall into. Secondly, after this foresight of sin, he must watch in his heart with all diligence, that though it be tempted and assaulted, yet it be not tainted with any one sin; as the wise man counseleth, Prou. 4.21. Keep thy heart with all diligence, that so the fountain of all thy actions may be kept holy and pure. The means to make us circumspect and watchful be these,  
First, to imagine that we always stand and walk in the presence of some man of great goodness and authority: So Paul, 1. Cor. 11.10. urgeth the presence of the Angels.  
Secondly, to think that this is the last day of our life, and therefore that we do all things no otherwise, then if that day or night following we were to stand before the tribunal of Christ, to render an account of our life.  
Thirdly, to know ourselves to be always in God's presence, as a witness and judge of our actions: Act. 10.33. we are all, saith Cornelius, here in God's presence, etc.  
Fourthly, to remember what a multitude of enemies seek our confusion: Ephes. 12. we wrestle against powers, etc.  
To conclude then, consider with what great care a man beareth any vessel brim full of any precious liquor or oil, lest it should be spilt; consider also with what great care a man goeth over any narrow piece of timber, or some ruinous bridge, under which a very swift and deep river runneth, lest he should fall into it and be drowned: consider also what great wariness they use that go upon ropes, lest they declining to this hand or that fall down: with the same care and wariness ought we to walk in our thoughts, words, and actions. This care is commended, Deut. 4.9. Take heed to thyself, and keep thyself diligently.   

Secondly, Sobriety.  
The proper work of sobriety, is to moderate the mind, and contain it in due compass, both in all the affections of the soul, and the actions of life, which it turneth itself unto.  
This sobriety is in things, 1. inward: 2. outward.  
First, in the inward gifts of the mind, it teacheth a man, 1. to know himself: 2. not to despise another.  
Touching the knowledge of a man's self: first, it teacheth a man to be wise unto sobriety, and not to presume above that which is written, Rom. 12.3. The secret things belong to God, Deut. 29.29. Be not careful in the night (saith Elihu) how he destroys the people out of their place, job. 36.20. That is, be not curious in seeking the cause of God's judgements when he destroyeth any. Marry Magdalen is forbidden to touch Christ after his resurrection, joh. 20.17. by which we are restrained from curiosity. It is a learned ignorance not to know that which God would have us be ignorant of, but it is a pernicious contempt, not to be willing to know that which God would teach us. True wisdom and modesty in the children of God, consisteth in opening the ears to learn, when Christ openeth his mouth to teach, and in not desiring to learn that which he is unwilling to reveal unto us. The holy scripture is the school of the holy ghost, wherein as there is nothing omitted, that is necessary to salvation, so is there nothing taught but what is requisite for us to know.  
Secondly, it teacheth man to contain and content himself within the limits of his own measure of gifts, with thankfulness to acknowledge them, and not to arrogate that which he hath not.  
Of this sobriety we have a singular precedent in the Apostles themselves, 2. Cor. 10.13.14. we rejoice not in things without our measure; nor stretch ourselves beyond our measure, nor boast of things without our measure.  
Touching other men, Sobriety teacheth not to despise an other, although, he hath received not the like measure of gifts; it swelleth not against another, seeing itself hath nothing, but what it hath received, 1. Cor. 4.7. It was joshua his fault to envy that Eldad and Medad prophesied, Numb. 11.27. etc. And saul's sin to be David's enemy, because the Lord was with him, 1. Sam. 18.28.29. but sobriety hath not an evil eye, because of the gifts which other have. The churches of judea glorified God that Paul which had persecuted, now preached the Gospel, Gal. 2.22.23. And the believing jews glorified God who had given repentance unto life unto the Gentiles, Act. 11.18. so that than it is the practice of sobriety, to rejoice with them that rejoice, Rom. 12.15.  
Secondly, sobriety in outward things is a moderator, as may appear in things concerning, 1. A man's calling, estate, pleasure, and delights: 2. Things indifferent.  
First, it forceth man to abide in his calling, but not as a drudge unto it. It was Vzzia his pride to pass the bonds of his calling, by usurping the Priests office, 2. Chr. 26.16. but Christ's sobriety to keep him to his calling, Luk. 12.14. Paul's rule therefore is to be followed, 1. Cor. 7.20. let every man abide in the same vocation wherein he is called; by which precept, the Apostle meaneth not so to tie a man to his vocation, as not at any time to change it: for it were very hard if a merchant might not become a husbandman, nor a Tailor a merchant, etc. This is not then the Apostles meaning, but rather to correct that unadvised and rash desire, that some have to change their condition of life, having no just cause to do it.  
Secondly, it settleth a man in a quiet contentment in his estate. jacob desired but bread to eat, and clothes to put on, Gen. 28.20. And Paul willeth us, having food and raiment, there with to be content, 1. Tim. 6.8. Solomon prayed, Pro. 30.7. to be fed but with convenient food for him. There is a man that maketh himself rich that hath nothing, Pro. 13.7. And this is the sober man, who with Paul, Phil. 4.11.12. hath learned to want, and to a bound, and hath the benefit of contentation in all estates. So that if want come, he that was rich can rejoice in being made low, as well as the brother of low degree in that he is exalted, jam. 9.10. Again, if a prosperous estate befall him, his prosperity puffeth him not up; but he can use the world as not using it, 1. Cor. 7.31. And if the Lord keep Manna sweet but for the day, he is well contented, yea hearty thankful.  
Thirdly, it moderateth the pleasures and delights of this life, wherein a number are become as filthily drunk, as others in beastly quaffing. So Solomon in that he speaketh to his heart and biddeth it take pleasure in pleasant things, Eccles. 2.1. showeth with what great desire he gave himself to pleasure, like that wretch Luk. 12.19. that said to his soul, live at ease, eat and drink, and take thy pastime: but this grace still leadeth the heart in wisdom, that prove it with joy and bid it take pleasure in pleasing things, it can say of laughter, thou art madness; & to joy, what dost thou? It suffereth not a man to power out his heart unto pleasures, more than to God.  
Lastly, in things indifferent, as meat, drink, apparel, sleep, buildings, marriage, etc. it keepeth within compass, it putteth the knife to the throat, Pro. 23.2. it taketh heed lest at any time the heart be oppressed with surfeiting and drunkenness, Luk. 31.34. It walketh honestly as in the day, not with drunkenness and gluttony, Rom. 13.14. God's children have been always in the way of restraining: 1. Kin. 19.6. Elias did so eat and drink, as the Angel was sent to bid him ear more: Timothy abstained from wine, 1. Tim. 5.23. Daniel durst not adventure on the King's fare, but put up a supplication to eat nothing but gruel, Dan. 1.8. we must walk soberly in all things, that by fullness of bread (which was the sin of Sodom, Ezech. 16.49.) we neither benumb our senses, nor disable the members of our body from their special duties. And thus in the other things we are to moderate ourselves, and to live within compass.  
Now the practice of this virtue is a fruit of our redemption, 1. Pet. 1.13.14. etc. to the which seeing the Gospel calleth us, how ought we to open our cares and hearts to entertain this voice? The sons of jonadab the son of Rechab obeyed their father when he called them to sobriety, they neither drank wine, nor built houses, nor planted vineyards, but obeyed their father in these straight commandments; and for that the Lord blessed them exceedingly. Now the Lord cometh not with such a straight charge, not such a one as strips us from these comforts of our lives, but only restoreth the right and comfortable use of them unto us: and may he not much more say unto us as he did to the jews, jer. 35.13. should you not here my word also? If they obeyed their earthly father, depriving them of the things themselves, ought not we much more to obey our heavenly father, who prohibiteth not the things, but only the abuse of them? Alas the gross and ungrateful abuse of God's creatures in our days, more reigneth than it hath done in former ages. I confess, the Israelites, Isa. 22.13. reveled and carowzed, slaying oxen, killing sheep, eating flesh, and drinking wine, eating and drinking: yea and in the time of the Prophet Amos, cap. 6.4.5.6. they did eat and drink without all fear of God, or pity to his afflicted members. Jude v. 12. calleth such rocks in their feasts of charity; that is, such as behaved themselves impudently, without reverence to God or man, like unreasonable creatures, giving themselves to all sensuality, and so were as rocks of offence. But our men of these times, are unmeasurably addicted to this vice, spending the greatest part of their time in carouzing, as though they did not drink to live, but lived to drink; or as if from men they were transformed into flies, which live wholly by sucking: they drink not only for thirst, but also for company; they draw one another to excessive quaffing by making challenges, who can express most love to their absent friends by largest drinking. To this purpose they use all sorts of salt meats, and also Tobacco, that by drunkenness they may expel drunkenness. So that this vice which in this land (in my remembrance) durst not show it face for shame, and lurked in secret corners, is now grown to impudent boldness, so as it dare stagger abroad at noon days in the open streets. It is therefore high time that the Magistrates with the word, and the Ministers with the word, join together to beat down this sin.   

Thirdly, Prayer.  
Here lastly is required earnest Prayer: 1. Pet. 4.7. Be watching in prayer: Phil. 4.6. In all things let your requests be showed unto God in prayer: Matth. 26.41. Watch and pray, saith our Saviour Christ. Many are the temptations and spiritual invasions which in this life do befall us, while the enemy of mankind doth often assail us, by himself and by the world, and by the flesh that domestical foe: now the readiest help in God's children against these enemies, is earnest and hearty prayer, Matth. 17.21. Eph. 6.18. here prayer is made a principal piece of armour against our enemies.  
Where prayer wanteth, the action of sin is as ready as the temptation; we may account it as one of our sins, that when inward and outward sorrow oftentimes do lay hold upon us, we do not use this remedy; we go on like unsensible men, and frantic ones, being most sick, and yet we understand it note and if we find that we need help, we coast of all require it by prayer; and he who should first be thought of, that is, God the judge of all, doth come last in the reckoning. Daniel the man beloved of God, would not forbear prayer thirty days, but used to pray every day, though it had cost him his life, Dan. 6.10.  
Men now are not terrified from prayer, but encouraged to pray, yet I am afraid, that many pass days, weeks, & months, and never humble themselves in private prayer unto God: is it then any marvel that many are barren in grace, when as they are barren in prayer? we cannot be dry in the grace of God, so long as we resort to Christ by prayer, who hath the seven vials of gold, full of sevenfold mercies. Therefore let us ask, seek, and knock, that we may have and find mercy to help in the time of need, Matth. 7.7.  
To conclude, this care of preventing sin, practised in watchfulness, sobriety, and prayer, is a special mark of God's children: 1. joh. 5.18. he that is borne of God, sinneth not: for the regenerate part sinneth not, but his corrupt flesh that is in him.    

Secondly, God's mercies.  
The tokens which concern Gods mercies are especially two: First, spiritual hungering after Christ: Secondly, a special valuing and loving of Christ above all things.  

First, Spiritual hungering after Christ.  
When a man feels himself distressed with the burden of his sins, Psal. 38.4. or when he apprehends the heavy displeasure of God in his conscience for them, Psal. 32.3. then further to feel how he stands in need of Christ being utterly lost in regard of himself, Luk. 9.10. and withal hearty to desire, yea to hunger and thirst after reconciliation with God in the merit of Christ, and that above all other things in the world, is not only a beginning of grace, but even grace itself, by which we may be assured of our adoption and salvation. This was in Paul, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death! Even as jacob when as he and his family were pinched with famine, was glad to send and to go into Egypt for food to relieve him and his: so will those that are spiritually hungry and thirsty, be at any pains, and break through any difficulties, for the satisfying and refreshing of their fainting souls.  
This desire of grace (I say) is not only the beginning of grace, for how can we desire it, till in some measure it be wrought in us; but also our desire of grace, as of faith and repentance, are the graces themselves which we desire of God, who accepteth the will for the deed, where there is no power or ability to do the deed; and our affections for the actions, according to that we have, not according to that we have not, 2. Cor. 8.12. And therefore if we earnestly desire to repent and believe, it is accepted in God's sight, 2. Cor. 8.12. So then our hungering desire after grace, is not only to be made partakers of God's mercies, and Christ's merits and righteousness, (by which we are justified, reconciled to god, and receive the pardon of our sins) but also our desire is after the means and instrumental causes, whereby the assurance of God's mercy and Christ's merits is derived unto us, namely true faith, and after unfeigned repentance, and the rest of the graces of God's sanctifying spirit. This desire in the Scriptures is resembled to hunger and thirst: Psal. 42.1. Isa. 51.1. Psal. 143.6. Psal. 63.1. noteth two things unto us; First, a sense of our want: and secondly, an appetite or earnest desire to be satisfied, and have our want supplied. And in these spiritual things, first we feel the want of God's graces & Christ's righteousness, and then we earnestly desire, that we may be filled and satisfied therewith.  
So that to hunger and thirst after the grace of God and righteousness of Christ, and to be weary and heavy laden, Math. 11.28. are much alike, and both are blessed of the Lord: for as those that hunger and thirst after righteousness are blessed, because that they shall be satisfied, Matth. 5.6. so they are blessed who are weary & heavy laden with the burden of their sins: for such Christ calleth unto him, and hath promised to ease them, that is, to give unto them the remission of their sins, and to release them of this burden, by taking it upon his own shoulders.  
Further, to this earnest desire of grace, the Lord hath made the like gracious promises, which he hath to those, who do find themselves plentifully endued with the graces themselves, Luk. 1.53. And calleth unto him such as thus hunger and thirst, promising that he will satisfy them, joh. 7.37. Apoc. 21.6. Cap. 22.17.  
Lastly, whosoever findeth and feeleth this desire in himself, joined with a careful and continual use of the means of salvation, whereby his desire may be satisfied, he may assure himself that the Lord who hath wrought in him the will to desire, will also in his good time work in him the graces which he so earnestly desires: Psal. 145.19. he will fulfil the desire of them that fear him, etc. And therefore if in the midst of our afflictions and grievous temptations, we can cry out with David, Psal. 38.9. Lord I powered out my whole desire before thee, we may be assured how miserable soever we are in out own sense and feeling, that we are in the state of grace, and shall have our desires satisfied, Phil. 16. yea whosoever hungereth and thirsteth after the grace of God, and righteousness of Christ; whosoever is weary and heavy laden, that is, whosoever hath a true sense and feeling of his sins, and is vexed and grieved with the burden thereof, and with all his heart desireth to be cased of his load, though he think himself in a most miserable estate; yet if he come unto Christ, and with blind Bartimeus cry out, O Son of David have mercy on me; I may answer him as it was said unto this blind man, Be of good comfort, for Christ calleth thee, Mark. 10.46, 47. and if Christ calleth us, he will give us to drink of the water of life, whereof whosoever drinketh shall never be more a thirst, joh. 4.14. but it shall be in him a well of water, springing up unto everlasting life.  
When David would persuade God to bring him again to the assembly of the Saints, where he might enjoy the means of comfort and salvation, he useth this as a forcible argument; Psal. 42.2. My soul thirsteth for God, even for the living God: when shall I come and appear before the presence of God? Psal. 48.2. My soul longeth, yea and fainteth for the Courts of the Lord. As none are bidden guests to feast with Christ, but such as have thirsty souls, Isa. 55.1. so every one that thirsteth come ye to the waters; Apo. 22.17. Let him that is a thirst come; so none else have any promise of speeding well if they should come: for thus goeth the promise, Isa. 43.3. I will power waters upon the thirsty, and floods upon the dry ground: joh. 7.37.38. If any man thirst, let him come unto me and drink.  
So than if we once come with a longing heart, that doth as it were gape and enlarge itself to take in the rain of grace, as the dry ground doth to receive the showers that fall upon it; through we be never so thirsty, we shall be fully satisfied: 1. Pet. 2.2. As new borne babes desire the sincere milk of the word of God, that you may grow thereby; that is, if you be as sharp set for the food of your souls, as little children are for their mother's milk, you shall get inward growth of grace thereby, and still increase in the inward man, as children do in the outward, and find a progress in grace as they do in nature.  
Now to the end we may have this spiritual appetite, let us use all good means for the obtaining of it; which are as followeth:  
First, for as much as sin doth annoy our stomach, and kill our appetite, we must put away the practice of it, and the allowance of all infirmities both great and small.  
This we are taught, 1. Pet. 2.12. Wherefore laying aside all maliciousness, and all guile, and dissimulation, and envy and evil speaking, as new borne babes, desire the sincere milk of the word of God, etc. Whence observe, how we are required to put a way a bitter and envious mind against our brethren, a dissembling heart towards God, and not to suffer our evil affections to break forth into evil speeches.  
And in the next place, follows a desire, and an hungry appetite after grace to be embraced of us: Isa. 55.1. Come, buy and eat: come I say, buy milk and wine, without silver, and without money. 1. Here are two things signified: 1. As in bargains betwixt man and man, he that buyeth a thing of another, must part with something that formerly was his own; so must we in this purchase of ours. And what is that we must part withal? with nothing but our own sins (which will do us no good, but infinite hurt if we retain them still.) To this purpose it is said, Matth. 13.44. That the kingdom of heaven is like unto a Treasure hidden in the field, which when a man findeth, he hideth it, and for joy thereof departeth, and selleth all that he hath: meaning all that he hath from his own corrupt nature, and renounceth all his carnal affections: so that as the price we pay for any thing is altogether alienated from us, so must sin be, though never so much esteemed and beloved beforetime: And thus are the words to be expounded, Isa. 55.7. Let the wicked forsake his ways, & the unrighteous his own imaginations, etc. Many forsake some evil ways, but not their own; or if they do leave their old ways and works, yet they do not forsake their own imaginations; but we must forsake the one and the other.  
Now in the second place, we must have a fervent and ardent desire after the thing we would buy: for as they that have great store of meat, and variety of choice wines set before them, and have no appetite; all that provision will do them no good, but rather vex and trouble them, so if we loathe all spiritual food, what will the abundance thereof profit us? Now when we find in ourselves this dullness and deadness, let us conclude for a certainty, that we stand in need of physic for the purging of our souls: for sin worketh on our hearts, as ill humours do in our stomachs, it maketh us to loathe all spiritual food, and all means of refreshing. And take this for an undoubted truth, which though our mouths will not confess, yet our hearts must needs acknowledge; when we have no desire to hear the word preached, or to receive the sacraments when it is to be administered, there is some sin or other not thoroughly repent of, which so cloyeth the soul, that it cannot delight in those holy exercises: And as our hearts are more purged by godly sorrow for sin, so will our hunger and thirst after righteousness and the means thereof, be still increased in us.  
Secondly, we must endeavour to know our misery, what we are by nature, and by desert, in regard of our great and grievous offences: that so being poor in spirit we may sigh and cry for grace, whereas those that are proud in spirit care not for it.  
This course was even taken by those, who laboured to induce and bring offenders to repentance, to set before their eyes, and to make them see the condition wherein they were.  
So Christ dealt with the Church of Laodicea, to the end he might make her seek for reconciliation with God; he laboured to make her see that she was wretched and miserable, and blind, and poor, and naked, Apoc. 3.17. This also Ephraim speaking of herself, showeth that it was the cause of her running to the throne of grace: jer. 31.19. when I was instructed, I repent, that is, when my eyes were open, that I saw mine own condition and estate, than I repent. Peter in his first Sermon after the ascension of Christ, endeavoured to make the jews (his Auditors) to see their sins in crucifying the Lord of life, and their wretched estate for that fact, that he might (as the success was) draw them to repentance, Act. 2.36.  
When nothing is more irksome unto us, nor more feared of us then sin, than nothing is more desirable with us, nor more desired of us then grace. For as those who are oppressed with a heavy burden, desire above all things to be freed from it: and as those that feel grievous and dangerous diseases and distemperatures in their body, desire nothing more than the help of the physician, that so their sickness may be cured: In like manner those who feel the weight of sin pressing them down, and are weary and tired in bearing of it, and deserying the loathsome noisome corruptions wherewith their souls are infected and endangered, will earnestly desire to be eased of this intolerable burden, and will never be at rest, till they be healed of their sins.  
So then, let us have recourse unto God by earnest and servant prayer, entreating that he will anoint the blind eyes of our understanding, with the precious eyesalve of his holy spirit, Apoc. 3.17.18. that we may know, and well understand our miserable condition. For it is God's spirit that detecteth the thoughts of many hearts, Luk. 2.25. Again, to this end let us oftentimes set the law as a glass before us, by which we may see our deformities, and examine our lives, as it were by a rule and square. Thus did the holy ones in times past attain unto the sight of their woeful condition, and so were driven to seek after Christ and his salvation.  
Thirdly, we must labour to have a lively sense and feeling of our sins, and of our miserable wretched estate, in which we are by reason of them; yea we must be weary in bearing this heavy burden, being most grievous unto us: and this is an other means to make us hunger and thirst after salvation, and the means thereof.  
To this end let us upon all just occasions, with good josias, have our hearts melt within us, 2. Kin. 21.19. and rend them with true compunction, joel. 2.13. and be pricked with the jews, Act. 2.37. And all this not so much in regard of the punishment we have deserved, as that by our sins we have displeased our good God: And have caused our Saviour Christ who is the Lord of life, to be put to shameful and painful death, Zach. 12.10. Christ only calleth such as be we ary and heavy laden with the burden of sin, Matth. 11.28. and God only hearkeneth unto those, who from their hearts cry out with David, Psal. 38.4. That their iniquities are gone over their head, and as a weighty burden too heavy for them to bear; yea the Lord respecteth those who are of a broken heart, and contrite spirit, Isa. 66.2. To these Christ preached the glad tidings of the Gospel; to these he will give liberty, and true comfort, Isa. 61.1. If therefore we be lost in ourselves, we shallbe found in Christ, who comforts none but the abjects, seeks none but the lost, makes wise none but fools, justifies none but sinners: so as unless we find these wants in ourselves, the Gospel was never preached to our comfort.  
First, some there be, that are not weary of their own righteousness, but desire to apply the plaster of their own works to cure the wound.  
Secondly, othersome there be profane sensual men that will never be weary of the pleasures of this life; of such S. Paul speaketh, Phil. 3.19. that make their belly their God.  
Thirdly, some there be that be only cast down with some heard exigent in the world: for many be weary of the world, that are not weary of themselves and of their sins, wishing only to be delivered from the burden of their distress, and not (which Paul) from the body of their sin, Rom. 7.24. Now, none of these sorts can thirst and hunger for any benefit to their souls, to be given them out of the treasure of Christ's salvation.  
Fourthly, and lastly, wicked and profane men may see their sins (for what can hide them from their eyes being so innumerable in multitude, so grievous, and heinous in respect of their quantity and quality) but yet they feel not their weight, neither are troubled with them. For it is a pastime to a fool to do wickedly, Pro. 10.23. Yea, there are some so delighted with all profaneness, that they draw iniquity with cords of vanity, and sin with cart-ropes, Isa. 5.18. And though the iniquity of sinners be so heavy that the earth cannot bear it, but reeleth to and fro like a drunken man, and is removed like a tent, Isa. 24.10. though it make all the creatures groan and travel inpaine together, Rom. 8.22. yea though it wearieth even God himself with suffering and bearing with it, Isa. 43.24. yet do they walk bolt upright, and with stretched out necks, not so much as stooping under the unsupportable burden, till at last it groweth so heavy, that it overwhelmeth them, and presseth them down to the bottom of hell, as it did Cain, judas, and the rest.  
The reason hereof is, because they are wholly plunged, yea drowned and dead in their sins: and therefore as those who being dived to the bottom of some deep water, do not feel the weight of that which is all on them, whereas if they were pulled out of the waters they would be overwhelmed with the burden of one tun; so those who are deeply plunged into the gulf of sin, do not feel the weight of this untolerable burden, but if once they come out of their sins by unfeigned repentance, the weight of some few of them would press them down unto the gates of hell, if they be not supported, and freed from this burden by Christ.  
Fourthly, to make a man truly hunger and thirst after Christ, etc. is the knowledge of a man's own inability, either to free himself from sin, or from the punishment due unto it.  
First, touching freedom from sin: it is far from our power to free ourselves of it: jer. 13.23. Can the Blackamoor change his skin, or the Leopard his spots? then may you also do good, that are accustomed to do evil: Cap. 4.22. we are wise to do evil, but to do well we have no knowledge: we may by the gracious power of Christ repress the rage of our corruption, and mortify our members which are on earth, as fornication, and uncleanness, etc. Col. 3.5. yet the root and the whole body will remain still in our hearts and souls, and will as occasion is offered, break forth: This was it that made holy David to pray so earnestly to the Lord, to purge him, Psal. 51.27. Wherein he acknowledgeth that there is no power in us to free ourselves from sin, either actual, or original, but it is a supernatural, nay and a divine work of Christ jesus, to cleanse us from all our sins.  
Secondly, touching freedom from the punishment of sin, man is as weak in this respect as in the former: from this consideration flowed these speeches, Act. 2.37. Men and brethren, what shall we do? Act. 16.30. Sirs what must I do to be saved? Psal. 143.2. David beggeth at God's hands, that he would not enter into judgement with him.  
So then, seeing there is no help in ourselves to be found, neither do we know what to do, our eyes must be towards Christ jesus, who is the mighty God and our blessed Saviour, who gave himself for us, that he might redeem us from all iniquity.  
The weight of one sin would press us down into hell, but Christ is able to bear the burden of our sins, nay he hath already borne them in his body on the tree, that we might be delivered from them, 1. Pet. 2.14.  
To whom therefore should we go in this our sickness, but to this our heavenly physician? whose help should we seek for the curing of our wounds, but the help of this our blessed surgeon, who cureth all with the balm of his precious blood?  
For Esa. 53.8. he was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. There is no salvation in any other, neither any other name given under heaven, whereby we must be saved, Act. 4. 12. To this jesus therefore who is able to do exceeding abundantly above all that we ask or think, be praise in the church throughout all generations, Eph. 3.20, 21.  
Lastly, there is no one thing that can set so sharp an edge on our affections, and stir up a more vehement appetite after grace and salvation, then to meditate and consider the excellency of the salvation prepared for us from before the beginning: which is such as the eye hath not seen, nor the ear heard, neither have entered into the heart of man.  
For this salvation bringeth with it freedom from all evil, both from the guilt of sin, and from the power and punishment of sin: And withal the enjoyment of all blessings needful for body or soul, for this life and that which is to come. Now that men's affections and desires are so weak, cold, and dull, it is because they have not tasted how good the Lords is.  
On the otherside, if we have never so exquisite a sight and sense of our sins, yet if they seem unto us a sweet burden which we are content still to bear without any great weariness, nay with pleasure and delight, than Christ doth not pronounce ease to such, Matth. 9.13. herein we resemble the rich miser, who though his back should be almost broken with the weight of his own gold, yet doth he not think it any trouble, but rather is well contented, because his burden pleaseth him: so if we feeling that our sins are a massy burden, are nevertheless not troubled nor weary by bearing them, but rather esteem this burden sweet and delightful we may assure ourselves we are not in the number of those who Christ calleth: and therefore nothing remaineth for us, but a fearful expectation of wrath and vengeance to be powered out upon us in full measure.  
And thus much may suffice to have been spoken of the means of getting a spiritituall hunger after Christ.   

The love of Christ.  
The Second is a divine affection wrought in the heart by the spirit of God, whereby a man doth so esteem and value, and as it were set so high a price of Christ and his righteousness, that he accounts even the most precious things that are, to be but as dung in regard thereof.  
This affection was notably in Paul, Phil. 3.8. who did think all things but loss for the excellent knowledge fake of Christ jesus, etc. And the same we read to have been in Moses; Heb. 11.24.25. who refused to be called the son of Pharaohs daughter, and chose rather to suffer adversity with the people of God, etc. Christ commendeth this affection to all that shall in time to come believe in him: Luk. 14.26. If any man come to me and hate not his father and mother, wife and children, etc. that is, doth not prefer me before father and mother, etc. he cannot be my disciple. Which affection also is significantly expressed in the parable of the precious pearl, Matth. 13.45. etc. which when a man hath found, he selleth all that he hath to buy it: what faith Christ jesus to Martha, Luk. 10.41.42. Martha, Martha, thou art cumbered about many things, but this one thing is needful; Marie hath chosen the good part, which shall never be taken away from her: so the men of this world are entangled with many things, but this one thing is needful above all things, Matth. 6.33. seek first the kingdom of God and his righteousness.  
The love of God's children to Christ is so firmly rooted in their hearts, as that it is Cant. 8.6. strong as death, which overcometh all things; deep as the grave, which swalloweth all things: yea such as we will not departed with for any money; and such and so great, as it is true that nothing can separate us from the love of God in Christ, Rom. 8.38.39. Let us then so love Christ, that it may be as hot as the flame, that whole floods of waters may not quench it; and so strong, that neither terrors in persecution, nor pleasures in life, nor the anguish of death, may make us forsake our anchor Christ jesus; but that we may hold our confidence in a hope sure and steadfast, which shall at the last give us entrance into the vail, whether Christ our forerunner is for us entered in, Heb. 9.20. Now every man will say of himself, that he is thus affected to Christ, and that he more highly esteems the least drop of his blood, than all things in the world: when as in truth, such and so vehement are their natural and earthly affections, and so great their greediness to enjoy the pleasures and profits of this life, that the marriage of a wife, or the trial of a yoke of oxen, shall easily keep them from Christ, Matt. 22.5. Luk. 14.17. And are herein like the Israelites, who liked better the onions & flesh-pots of Egypt, than the blessings of God in the land of promise. Therefore that no man may deceive himself, this affection may be discerned by these signs.  
1. To love and like a Christian man, because he is a Christian: for he that doth aright esteem of Christ, doth in like manner esteem of the members of Christ, to love them as being Christ's friends, 1. joh. 3.14. & such as are his members, because they are so; for this commandment have we of God, that he that loveth God should love his brother also, 1. joh. 4.21. he which loveth him which begat, loveth him which is begotten, 1. joh. 5.1. And Christ setteth down a plentiful reward for a cup of cold water given to a distressed brother, Matth. 10.41.42. Cap. 25.34. now who these brethren be, Christ showeth to be such, as do the will of his father, Matth. 12.50. so as it is not the affinity in the flesh, but the bond of the spirit that must unite us. If we love good men because they are so, it is a good sign we do much more love God who is goodness itself: as if the father love the schoolmaster for the sons sake, it is a sign he loveth his son much more: 1. joh. 3.10. He that loveth not his brother is not of God; therefore he that loveth his brother is of God, 1, joh. 3.18. Here is a double love; the one idle, which consisteth only in word, and is proper to hypocrites and flatterers: the other is active, which showeth itself in the affection, and the work, and is proper to the godly. Therefore the perfectest love consisteth in the affection of the heart, purified by faith, in the testification of the tongue, and in the performance of the work. And ver. 19 there be set down two benefits of love; one, that thereby we know that we are of the truth, that is, that we are no counterfeit Christians: the other, that here-hence we shall persuade our hearts, that is, shall make our hearts secure of our adoption by faith.  
Therefore to conclude, 1. joh. 4.7. Beloved, let us love one another, for love cometh of God, and every one that loveth is borne of God, and knoweth God.  
Now the undoubted signs of Christian charity are two. First, giving to those that want. Secondly, forgiving those that offend.  
1. First, it is the property of love to be bountiful; 1. Cor. 13.4. as to all, so especially to those that are of the household of faith, Gal. 6.10. On the other side, he that hath this worldly goods, 1. joh. 3.17 and seethe his brother have need, & shutteth up his compassion from him, how dwelleth the love of God in him? and consequently the love of his brethren; which is but a stream issuing from this fountain.  
To do good, and to distribute is a sacrifice wherewith God is well pleased: Heb. 13.16. and the high way and beaten path to heaven: 1. Tim. 6.18.19. for they that do good, and be rich in good works, and are ready to distribute and communicate, do lay up in store for themselves a good foundation against the time to come, that they may obtain everlasting life.  
The Apostle also would this way try and make experience of the naturalness of the love of the Corinth's in their bounty and liberality towards the Saints in want, 2. Cor. 8.8.  
2. Secondly, it is the property also of true love to forgive, that is, when we are ready for God's sake, and in obedience to his commandment, to remit and pardon those injuries which are offered us; for love is not provoked to anger, 1. Cor. 13. much less therefore to revenge. 1. Cor. 13.7. Love suffereth all things, it endureth all things; nay it doth not only not render evil for evil, but it overcometh evil with goodness, Rom. 12.19.21. leaving the revenge unto God, and to his deputies & vicegerents, the Magistrates, as we see in the examples of Christ, Luk. 23.34. and of Steven, Act. 7.60. who prayed for their persecutors; whose example we are to imitate, as Paul exhorteth, Rom. 12.14. Bless I say, and curse not.  
Naturally we are wolves, lions, leopards, etc. Isa. 11.6.7.8. like bruit beasts willing to offer all injuries, but impatient to suffer any, as the Proverb goeth, we will do no right, nor suffer no wrong; and therefore when our savage cruelty is turned into charity, and we become as meek and harmless as the lamb, calf, or little child, it is a manifest sign, that we are borne anew, and quickened by God's spirit, and are elected unto salvation.  
So also hereby we are assured of the forgiveness of our sins, when we find ourselves ready and willing to forgive our neighbours, Matth. 6.12. For this facility and kindness wherewith we are moved to pardon those that have hurt us in word or deed, is an argument that we are the sons of God. For whereas by nature we are violently carried with desire of revenge, it cometh to pass we never do forgive injuries received, except God's spirit do correct the corruptions of our nature, extinguish in us the heat of revenge, and kindle in us the fervent heat of charity: and in whom this is done, it is certain they are guided by the spirit of God, & are the children of God, and consequently do love their brethren. Moreover, that a man deceive not himself in the love of his brother, S. john giveth three Rules:  
1. First, that christian brotherly love should not be for outward respects or considerations, but principally because they are the sons of God, and members of Christ, 1. joh. 5.1.  
2. Secondly, that it must not be outward in show only, but inward in the heart; 1. joh. 3.18. Let us not love in word or in tongue only, but in deed and in truth.  
3. Thirdly, that it be not only in time of prosperity, but when he stands in most need of our love: 1. joh. 3.18. For whosoever hath this world's good, and seethe his brother have need, and shutteth up the bowels of compassion from him, how dwelleth the love of God in him?  
By trial of this that hath been said, both young and old may see, how far they are from soundness in this grace, contenting themselves with a shadow of it. For the most of men's love is grown dead either upon receipt or hope of benefit, or upon flesh or fleshly respects, and is not begun in nor for God, nor knit by the spirit of God: the least part of it is set upon the Saints that are upon earth excelling in virtue: it generally determineth itself in self-loving and self-seeking, not seeking the things of others, as well as their own, or not loving the souls of men as well as their bodies; or respecting persons, and not embracing the poor as well as the rich; or not blessing their enemies as well as their friends. The love of men for the most part is a lip-love, a counterfeit and fruitless love, divorced from inward hearty affection: or else a vanishing and flitting love, flinching in adversity when most need is, and ready upon the least occasion to be overcome with evil, and changed into bitter hatred.  
This crazy love every where argueth a riven and cracked faith: such counterfeit love is the daughter of counterfeit faith; and unsoundness of love is a sure token of unsoundness of faith. Furthermore we shall be to them, that wrong by word or deed, or writing, the least of God's little ones, who are so dear to the Lord as the apple of his eye, Zach. 2.8.  
Let the scorners and enemies of good men remember, jer. 2.3. that Israel is as a thing hallowed to the Lord, all they that eat it shall offend; evil shall come upon them, saith the Lord: men may dip their tongues in venom, and their pens in poison, and keep the garments of such as stone Steven, but the Lord will avenge the cause of his poor ones, he will not always hold his peace, nor hide his face.  
Secondly, to love God's Ministers, not only because they are Christians, but also because they are sent of God to execute those holy functions, for the gathering together of Gods elect, Eph. 4.12. And this jesus Christ declareth when he saith, Matth. 10.41. that he that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward, that is, everlasting joy and unspeakable happiness in God's kingdom. And lest the poverty of some, might herein work in them some doubtfulness of their estate in grace, the Lord telleth the poor, that their Christian affection may be showed even in giving a cup of cold water, Matth. 10.43. for the widows mite was accepted, Mar. 12.44. And S. Paul saith, 2. Cor. 8.12. that not according to that a man hath not, but according to that a man hath, he shallbe accepted: if there be first a willing mind when we unfeignedly love God's Ministers, that we think nothing too dear for them, as the Galathians did love Paul, Gal. 4.15. it is because by them the blind eyes of our understanding are enlightened with the knowledge of God and Christ, we are reconciled unto God and have peace of conscience, and so consequently are assured of our adoption. And this is it that S. Paul presseth the Thessalonians withal, that they have the Ministers (which turn men from darkness to light, and from the power of Satan to God, Act. 26.18.) in singular love for their work sake, 1. Thes. 5.12.13. And the very approaching of such Ministers unto us seemeth beautiful and delightful, from whom we have received the glad tidings of peace to our great comfort, Rom. 10.13.14.15.  
If any Ambassador were sent from a mighty Prince who was our enemy in times past, and able at his pleasure to destroy us, not only to conclude a peace, but to offer us the free use of all the commodities of his kingdom; who being hereof assured and persuaded, would not receive him with joy, and give him royal entertainment? but this is our case, our sins had made our heavenly King our enemy, who is able in a moment, with the very breath of his nostrils, to destroy us. Now it hath pleased him to send his Ambassadors, not only to offer peace, but to beseech us that we would be reconciled to him, 2. Cor. 5.20. and upon this reconciliation to assure us of the riches of his kingdom: who therefore would not love those Ambassadors, that bring these glad tidings, and show some token of thankfulness to them?  
Of this love we have a singular example in Lydia the purple seller, who as soon as the Lord had opened her heart, and that she was baptized, did presently invite the Apostles to her house, Act. 16.14.15. wherein she bewrayed her faith, burning with love unfeigned to God's Ministers, whose love shineth in this, that she is desirous to give them entertainment, who had given the doctrine of salvation to her. The like example to the like purpose we have in the converted jailor, ver. 32.33.34. But the great and general contempt of the Ministry is a manifest sign that there be few, in this respect, which can assure themselves of the spirit of adoption: The number is exceeding small who love and respect the Lords Ministers, in regard of their message and ministery: nay the most (even for their ministery sake) do contemn them, so that their divine calling (which above all things should commend them) doth above all things make them base and contemptible.  
And can such think that they are spirit and not flesh; that they are the children of God, and not the children of Belial; when the things of God seem foolishness unto them, and the preachers of peace fools?  
But let such know, that God hath hid heavenly mysteries from the wise and men of understanding, and hath opened them unto babes, Math. 11.25. and hath chosen the foolish things of the world, to confound the wise, 1. Cor. 1.27. let them further know, that this their contempt, or at least small regard of God's Ministers, is a most manifest sign that they never received good by their ministery. For if they had received spiritual things from them, they would never grudge to bestow on them their carnal things, Rom. 15.27. 1. Cor. 9.11. which in the true Christians estimation are not to be compared with them, and much less would they (against their own conscience) defraud them of their own right, which by the laws of God and man is due unto them. It cannot be but a great sin, to despise the Ministers sent of God.  
First, for that the Lord who would by himself work the salvation of man, yet is pleased to use as his helpers herein weak and base men, whom he assumeth into fellowship with himself, to become coworkers with him, although not in the act of conversion, yet in the Ministry of it, 2. Cor. 3.9. who dare despise such whom the Lord so far honoureth? And therefore calleth them his white horses, Apoc. 6.1. horses, in that he useth them in his battles against sin, Satan, the world, and wicked ones: and white, for the purity of their doctrine and integrity of their lives: yea his Angels, Apoc. 1.20. namely such as by whom he revealeth his good pleasure unto us; and his own voice, by whom he beseecheth men to be reconciled.  
Secondly, how careful is the Lord to preserve his Ministers from contempt, when he affirmeth that such as despise them, despise himself that sent them, Luk. 10.16. In which sense we read that the posterity of Cain, contemning the preaching of Noah, despised and contemped against God's spirit, Gen. 6.3. so Israel murmuring against Moses and Aaron, Exod. 16.7. Moses saith, he hath heard your grudge against the Lord, & what are we that you have murmured against us? your murmurings are not against us, but against the Lord.  
Thirdly, how unnatural a part were it for children to despise their parents, and what severity hath the Lord showed against it in his law? but godly Ministers are the Fathers of their people: 1. Cor. 4. I am your Father, saith Paul: And Onesimus, Phile. 1. yea and Titus, Cap. 1. who were begotten by him unto the faith, he calleth his sons. Therefore let no cursed Cham presume to scorn them, which is not so hurtful to them as dangerous to themselves, being the next way to bring themselves under the curse.  
Thirdly, to have care to keep God's commandments; for such is the Rule of Christ: joh. 14.15. if thou love me, keep my commandments; ver. 21. for he that keepeth my commandments loveth me, etc. Now this we must do so much the rather, because the Lord hath given and forgiven us much, having made us of enemies friends, as Abraham was termed to be the friend of God, 2. Chron. 20.7. having brought us home when we wandered in the wilderness of sin, as he did the lost son, Luk. 15.24. having fed us when we wanted, and had no means to succout us, as he did Eliah, 1. Kin. 17.6. having clearly set off the debt which we did owe, and canceled the hand-writing, which was against us.  
If we should not perform obedience to such a God, and wear his commandments, as a frontlet before our eyes, our condemnation could never be too heavy, nor our stripes too many: howbeit every blasphemer lieth against his own soul that dare say (even in the height of his wickedness) he loveth God. For can a woman prostitute her body to a varlet, and mingle her flesh with his strange flesh, and yet truly say, she loves her husband? it is not possibe. No more can any man truly call himself the child of Abraham, if he do and perform the works of the devil, joh. 8.44. but of this point more shallbe said afterward.  
Fourthly, to hate all things whereby God is openly dishonoured. This was it that so fiercely inflamed the wrath of Moses, Exod. 32.19. that when he saw Idolatry set up by the people's dancing before the calf, he broke the Tables of the law, and burned the calf, & strewed the powder of it on the waters, and in detestation of their superstition, made the children of Israel drink thereof: hereof cometh that, Ezech. 9.4. they that have the mark in their foreheads (that is, such as are sealed up to salvation) do mourn and cry for the iniquity of the times. And such was the affection of David, who said, Psal. 119.136. mine eyes gush out with tears, because men keep not thy law, O Lord. And, Psal. 139.21. he protesteth, that he doth hate them with a perfect hatred, that love not the Lord. And, Psal. 101.7.8. and that no notorious and incorrigible sinner should dwell with him.  
But here note, we must hate none in respect of his creation, but in respect he perverteth the use of his creation; for they bear the image of God, which is lovely, but they deface and scratch it out to their own damnation: So that we must hate not virum, but vitium, that is, the wickedness of the man, and not the wicked as he is a man.  
Fiftly, to be willingly drawn into the field for the defence of his Majesty, Act. 21.13. for by this shall the Master know his servant loveth him, if he cannot digest to hear him evil spoken of; yea, by this shall it be known, whether our way be to Canaan or no, if we ask where it lieth in the wilderness, and if our blood rise to hear jerusalem evil spoken of, and to hear the Lord (who is the keeper of that City) reviled on and blasphemed. Such were the spirits of Eliakim, and joah, 2. Kin. 18.37. that they rend their clothes, when they heard Rabsaketh rail upon the living God: And Ezechiah also when he heard it, was grieved at it, and spread himself before the Lord, to call for a holy revenge of that fury. And so must every true hearted Christian esteem the name and credit of God, far more tender than his own; and learn of Moses, to be meek in over looking an injury done to ourselves, but to be zealous in recompensing sevenfold to them that tear in pieces the glorious name of our Lord jesus.  
This sin of abusing Gods glorious name, is now grown to be most common, every second word being an oath, and he no gentleman that cannot swear and pollute God's name by his blasphemies. It is capital among the Turks to blaspheme Christ, (Beza in Pa. homil. 31.) but not regarded among Christians. The Israelites (who were notorious Idolaters) proclaimed a fast, to show how they detested the blasphemy which was objected to Naboth, 1. Kin. 21. but we that hate Idolatry, do not hate blasphemy, nay rather we glory in our abusing the holy name of our God. jam. 2.19. The devils fear and tremble. Pilate when he heard that Christ was the son of God, joh. 19.8. was afraid: but many are worse than Pilate, nay worse than the devils themselves, customably and securely without all fear and regard of God's Majesty, blaspheme and revile the living God.  
The land mourneth because of oaths, jer. 23.10. but many laugh it out, and make but a pastime to take the name of God in vain: If a mortal man be held dear unto us, we take not his name in vain, we will not endure that any make a scorn of him, and when a matter of play and mockery is proposed, we cannot suffer with patience that he be brought in as on the stage; for we take this to be his infamy and discredit: And shall he have greater privilege than the living God, whose name cometh in our mouths in our bargains and pastimes? etc.  
It is a vice which ill beseemeth those that make profession of christianity: for a Christians speech should be powdered with salt, Col. 4.6. and not with blasphemies; it should minister grace to the hearers, Ephes. 4.29. and not be as a contagious leptosie to infect the weak, nor like thorns and swords to vex and grieve the strong, Psal. 55.21. for howsoever evil men make nothing of it to here Gods name dishonoured, yet if those who truly feared the Lord, and be zealous of his glory, hear these blasphemies, their heart quaketh, their joints tremble, and their hair standeth up an end, Ecclus. 27.14. Solomon, Eccles. 9.2. maketh it a true note of a faithful man, to have a reverent respect of an oath: so he pinneth it as a badge upon a wicked man's sleeve, that he maketh no conscience of customable swearing.  
Sixtly, to have an earnest desire that Christ should come to judgement: Apoc. 22.20. the Church faith, Even so, come Lord jesus: and Christ in his prayer, hath taught us to have this affection when we pray, Matth. 6.10. Lord let thy kingdom come. Now that this is a note of them that are elected to salvation appeareth, 2. Tim. 4.8. where it is said, that a crown of righteousness is laid up for all them that love his appearing: Rom. 8.23. They who have the first fruits of the spirit, do even sigh in themselves, waiting for the adoption, even the redemption of their bodies, when as their corruption shall put on incorruption, etc. 1. Cor. 15.53.  
Christ hath told us, that his children at his coming shall look up and lift up their heads, Luk. 21.28. And on the other side, that the kingdoms of the earth shall mourn, Matth. 24.30. and that the profane worldlings shall say to the mountains, Fall on us, and hide us from the presence of him that sitteth upon the throne, and from the wrath of the lamb, Apoc. 6.16.  
Naturally we abhor to think of this fearful day, and tremble with fear when mention is made thereof, as Felix did, Act. 24.26. because by our sins we have deserved everlasting death, Rom. 6.23. but when the spirit of God by the ministery of the word, hath begotten faith in us, whereby we apply unto ourselves Christ with all his merits, by whom we are reconciled unto God; then do we earnestly desire the coming of Christ our Saviour to judgement, 1. Thess. 1.9. You know, saith blessed Paul, what entering we had, and how we turned you from idols unto God, and to look for his son from heaven: no sooner were they turned to God, but they waited for his son. Hereby the faithful are marked as by their property, even such as with the good servants expect their Masters coming, Matth. 24.45. such as look for him, Heb. 9.28. such as love his appearing, 2. Tim. 4.8. such as being wise virgins and loving spouses, prepare themselves and every thing needful for the bridegrooms coming, Matth. 25.4. and such as being strangers and pilgrims upon earth, have their eyes still toward their country: who while they live on earth, yet have their conversation in heaven, from whence they look for a Saviour, Philip. 3.20.  
The sons of the Church begotten by the Gospel, cannot but wait for the adoption of sons, Rom. 8.19.23. The Church is sick of love after him whom her soul loveth, Can. 2.5. The common voice of the spouse is Amen, unto the promise of Christ's coming, Apoc. 22.21. The bride saith come, and doubleth her desire and ardency, saying, Amen, Amen.  
Never think then that the heart is right affected, until thou find in it this desire and breathing after Christ thy life: for this is a special note of discerning between the godly and the wicked, the one hath the spirit which saith, Come; the other shake at the mention of his coming: the one longeth that these shadows fly away, and that day break on them, Cant. 2.17. the other can no more desire his coming, than the guilty felon can desire the coming and presence of the judge.  
Some there are that believe not, nor wait not for the day of Christ, but deal as the Israelites did with Caleb and josua, Numb. 14.7 concerning the promised land: who when they told the people that it was a good and a fat land, and that if the Lord loved them, he would give it them, and seat them in it, they rebelliously bad stone them with stones; but behold presently Gods sentence passed upon them, that they should never see that land, ver. 23. Such live like the Sadduces, who said that there is no resurrection, nor angel, nor spirit, Acts. 23.8.  
Such was that Cardinal of Bourbon, who professed that he would not give his part in Paris, for his part in Paradise. Such was that Pope, who all his life could not be persuaded whether there was an heaven or hell; and therefore at his death blasphemously uttered these words, Now shall I know whether there be a God, a● hell, or any immortality of the soul; and shortly after knew it to his cost.  
Others are fallen asleep with the evil servant while their master maketh stay of his coming, and in one dead sleep of sin or other (out of which they will not be awakened) waste out their days, as though their souls should for ever sleep after death.  
Others call on the Lord jesus to come, but never till they be cast on their death bed, their hearts nor mouths never harbour such requests in their life time, and therefore in all likelihood they are unsound.  
Therefore call to mind the commandment of God, Luk. 12.36. Be ye like men that wait for their master, when he will return from the wedding: herein is put a difference between the godly and the wicked.  
It was ever a mark of good men to wait for Christ's appearance. The ancient believers of the old Testament did wait for his coming in the flesh in humility. So Simeon, Luk. 2.25. Anna, v. 38. joseph of Arimathea, Mar. 15.43. And how much more should we wait for this glorious appearance of this mighty God and of our Saviour jesus Christ, which bringeth not only grace with it, but fullness of glory.  
On the contrary, the ungodly person is described to be such an one, as whose master cometh in an hour when he looketh not, and in a day when he thinketh not, Luk. 12.46. The danger of those whom this day shall oppress unawares shall be very great, Matth. 24.51. For such servants shall be cut in pieces, and have their portions with unbelievers and hypocrites: cap. 25.10.12. Such foolish virgins shall have the gate of the marriage chamber shut against them; for Christ appeareth not the second time to the salvation of any, but of such as as wait for him. The Lord guide our hearts, 2. Thes. 3.5. to the waiting for of Christ, that is, to endure in waiting for Christ. And hereunto we have need of patience, Heb. 10.36. that after we have fulfilled the will of God, we may obtain the promise. So be it.    

New Obedience.  
Having thus declared the inward special graces of God imprinted in the spirit, whereby a man may be certainly assured of his adoption: Now it followeth in the last place, to speak of the outward token of adoption, which is new obedience, whereby a man endeavours to obey God's commandments in his life and conversation: 1. joh. 2.3. Hereby we are sure to know him, if we keep his commandments: ver. 29. And if ye know that he is righteous, know ye that he that doth righteousness is borne of him: 1. joh. 3.10. In this are the children of God known, and the children of the devil: whosoever doth not righteousness is not of God, neither he that loveth not his brother: 2. Pet. 1.10. Give rather diligence to make your calling and election sure: joh. 14.21. He that hath my commandments and keepeth them, is he that loveth me.  
Hereby than we may certainly know whether we be the children of God or no: for if we be separated from the world, then do we not set our minds upon worldly things, but have our conversation in heaven: Phil. 3.20. If we be ingrafed into the body of Christ, who is the true Vine, then do we bring forth the sweet grapes of holiness and righteousness in our conversations: joh. 15.5. If we have by a true faith the assurance of the remission of our sins, than we will love God, who hath forgiven us so great a debt: Luk. 7.47. If we be not holy, nor make conscience of serving the Lord in the duties of piety and christianity, we have no assurance that we are the sons of God. For though the foundation of God remain sure on God's part, being sealed and confirmed in his eternal counsel, yet it is not assured on our parts, nor sealed in our hearts, until we depart from iniquity, 2. Tim. 2.19. for without holiness no man shall ever see God, Heb. 12.14. If then we walk not after the flesh, but after the spirit, we may be assured that we are in Christ jesus, and therefore no condemnation belongs unto us, Rom. 8.1. And if we bring forth the fruits of good life, we may be assured that we are righteous trees, Isa. 61.3. and good trees of Gods own planting, Matth. 7.17. Now that that we may not deceive ourselves with a counterfeit holiness in stead of true sanctification, we are to know that the assurance of salvation doth not proceed from every kind of holiness, but from that which is true and unfeigned.  
First, there is a holiness of the tongue severed from the holiness of the heart; holiness in show, but not in deed, in profession but not in practice. They were thus holy whom the Prophet reproveth, Isa. 29.13. that drew near unto God with their mouth and lips, but removed their hearts far from him: and touching whom Paul prophesieth, 2. Tim. 3.5. that they should have a show of godliness, but deny the power thereof: and this kind of holiness is very common in these times.  
Secondly, there is a holiness in performing of outward duties of God's service, severed from righteousness towards our brethren, as the Prophet noteth, Isa. 58.2. that some would seek the Lord and know his ways, but yet smite with the fist of wickedness; and Ezech. 33.30. that some would hear the Prophet's words, but yet their hearts went after their covetousness. How the Lord alloweth of this kind of holiness, appeareth, Isa. 1.15. when he saith, that though they make many prayers, he will not hear, because their hands are full of blood.  
Thirdly, there is an holiness in doing many things required by the word preached, though in the receiver it falleth but into stony ground. This was Herod's holiness, who heard john gladly, and did many things, yet could not abide to leave his incest. Mar. 6.20. etc. And such is their holiness, that can be content to do many good things for the time, so that they may continue in one gross sin or other, as drunkenness, etc.  
Fourthly, there is an holiness of those, who are earnest in the maintenance of ceremonies and traditions, but careless of duties which most concern God's glory, and their neighbours good, Math. 23.4. Luk. 13.15. Matth. 27.6.  
Fiftly, there is an holiness which consisteth in the pharisaical censuring of poor Publicans, and in extolling our own virtues, Luk. 18.13.14.  
But none of those, nor yet all these joined together, will ever give unto us any sound assurance of our adoption; but it is the true sanctification in deed, which beginneth not in the mouth, but in the heart, and sanctifieth our will and affections, making us to love and embrace to our uttermost power virtue and godliness, and to abhor and fly from sin and iniquity. And this new obedience is a sign of the child of God, and the neglect thereof a mark of the child of darkness, 1. joh. 3.10. But yet this new obedience must not be judged by the rigour of the moral law, which requireth exact obedience: for than it can be no token of grace, but rather a means of damnation: but it is to be understood of an evangelical obedience, which consisteth in an holy desire and earnest endeavour in keeping all God's commandments, (Psal. 119.60.) with which the children of God are so wholly possessed, that after their true conversion, it is never or seldom seen that they should fall into any known sin, with full consent of will, and with their whole hearts: & this is the obedience which the Gospel requireth: and thus we never sin, but keep all God's commandments so far as our frailty doth permit, 1. joh. 2.5.  
This righteousness must be esteemed and considered, as it is in the acceptation of God, who spareth us as he spareth his sons whom he tenderly loveth, Mal. 3.17. and therefore measureth our obedience not only according to our actions, but according to our affections, and accepteth of the will according to that we have, 2. Cor. 8.9. But least any man may be deceived, here we must know, that the obedience which is an infallible mark of the child of God, must be thus qualified.  
First, it must be done unto all God's commandments so far as the measure of grace enableth. This was David's desire, (Psal. 119.5.) O that my ways were made so direct, that I might keep thy commandments: we have the practice in Zacharias and Elizabeth, who, (Luk. 1.6.) walked in all the commandments of the Lord without reproof: Christ jesus saith, keep the commandments, Mat. 19.17. for he that keepeth the whole law, and yet faileth in one point, is guilty of all, jam. 2.10. The devil was well pleased that judas should become a Disciple of Christ, learn of Christ, and follow Christ, that so covetousness might possess him, as that he would sell his Master for money. So then one sin nourished and maintained, is sufficient to keep possession for Satan. I do not speak of infirmities, but of presumptuous and crying sins, that we do not bless our souls in any such sin; for if we do, it is Satan's ladder to climb up again by, and it will open a door to let in more, when we are tempted unto them; as we may see in the examples of judas and Herod: Herod harbouring incest, and judas covetousness.  
Secondly, it must proceed from the whole man: we must not share ourselves between God and the world, giving one the tongue, and the other the heart; one our outward actions, the other our inward affections; but we must perform our obedience with our whole hearts, yea with the whole man, body, and soul, and spirit: 1. Thess 5.23. for though we be regenerated and sanctified but in part, yet is there no part of the whole man unregenerate and unsanctified: howsoever the flesh and the corruption of nature be spread likewise, and mixed therewith throughout the whole body and soul. And therefore though all our obedience savour of the flesh, and is mingled with manifold imperfections, yet it doth proceed from the whole man, body & soul, because regeneration from which it proceedeth, is not of any part alone, but of the whole man, 1. Cor. 6.10. and of every part in their several measure. For as it is to no purpose for Citizens (being besieged) to fortify one place of the wall, and leave an other part unfortified; or to keep strait watch at some of the gates, and to leave others open; so it doth not avail to fortify some parts against the power of sin, and to leave others weak and naked; but we must look to every part and faculty of our body and souls.  
Thirdly, it must be perpetual, continuing in a constant course, from the time of our conversion to the end of our lives: Luk. 1.74.75. All the days of our life: 1. Pet. 1.17. the time of our dwelling here: for we are not to judge of ourselves or of others, by one or two, or many actions, whether they be good or evil; but by the whole tenor and course of our lives: so that he who in this respect is holy and righteous, he is so accepted before God, notwithstanding his many faults & great infirmities: he that in the whole course of his life is wicked and profane, is 〈◊〉 esteemed of God, although he seem to himself and others religious by fits, and performeth many excellent duties and good works.  
It is not sufficient that we begin in the spirit and end in the flesh, Gal. 3.3. to profess and practise godliness in our youth, if we break off in our age: Col. 3.12. put on the bowels of mercy, etc. when thou hast put on this Christian raiment, thou mayst not put it off again, as thou wilt do with thy coat at night when thou goest to bed, which thou wilt cast off, and on the morrow put it on again; but thou must go in this clothing, walk in it, lie down with it, & rise with it. Psal. 15.2. It is to be noted that the holy Ghost speaketh in the present tense, (he that walketh uprightly) thereby signifying a continual act: he doth not say who hath wrought, but he which worketh: for it is not one action that maketh a virtuous man, but it behoveth a man in his whole life to keep a constant course of well-doing. Godliness is a journey, there must be no fainting in it: it is not enough if we enter into the christian 〈…〉 run well in the beginning, if we stand still in the midst, or before we come to the goal: Math. 24.13. he that endureth unto the end, he shallbe saved: Luk. 9.62. but he that putteth his hand unto the plough, and looketh back, is not apt for the kingdom of God.  
Therefore we must not judge of our obedience by some particular actions, but by the whole tenor of a man's life.  
And thus we have heard the testimonies and tokens whereby a man may be certified in his conscience, that he is the adopted child of God, and an inheritor of the kingdom of heaven. Now the God of peace that brought again from the dead our Lord jesus the great shepherd of the sheep, through the blood of his everlasting covenant, sanctify us throughout both in body, and soul, and spirit; make us perfect in all good works, to do his will, working in us that which is pleasant in his sight, through jesus Christ: to whom be praise in the Churches throughout all generations for ever. Amen.   
FINIS.